{"schemaVersion":1,"edition":{"title":"The Direct Witness","scope":["John","Mark","Matthew","Luke"],"sourceDigest":"450adc54c1fc782fbae5e9ed6a640a2ae0e3be080722ac134c84e1248c2a312a","referenceEdition":{"name":"SBL Greek New Testament","abbreviation":"SBLGNT","editor":"Michael W. Holmes","role":"The project's standardized, publicly inspectable Greek reference edition. It is not presented as retroactive proof that every existing chapter originated from one uniform printed edition.","website":"https://sblgnt.com/","download":"https://sblgnt.com/download/","license":"https://sblgnt.com/license/"},"provenanceStatement":"John, Mark, Matthew, and Luke were developed through direct Greek analysis, lexical work, and manuscript comparison. Where surviving witnesses materially disagree, the competing Greek readings and their effect on English remain open to the reader."},"recordCount":1738,"records":[
{"id":"john.1.beginning","book":"John","chapter":1,"decisionKey":"beginning","source":{"greekPresented":"ἐν ἀρχῇ · en archē","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the opening phrase enter English?","summary":"Greek has no article before archē. Natural English normally supplies ‘the’; the direct layer can preserve its absence.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"natural","rationale":"The default supplies “the” because English normally requires the definite phrase “the beginning” in this setting. The Greek article’s absence remains visible in the direct option rather than being misrepresented as a manuscript difference.","evidence":{"external":null,"internal":null},"options":[{"id":"natural","text":"In the beginning","description":"Readable English · supplied article","isDefault":true,"witnesses":null},{"id":"direct","text":"In beginning","description":"More formally direct","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.logos","book":"John","chapter":1,"decisionKey":"logos","source":{"greekPresented":"λόγος · logos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which part of logos should lead?","summary":"Logos can carry word, speech, statement, account, expression, message, or reason. No single English word contains its whole range.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"word","rationale":"“Word” is the default because it preserves logos as communicative expression and keeps John’s opening recognizable without pretending that one English noun exhausts its range. “Expression” foregrounds manifestation, while retaining logos leaves the unresolved range explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"word","text":"the word","description":"Project default · traditional core","isDefault":true,"witnesses":null},{"id":"expression","text":"the expression","description":"Emphasizes manifestation","isDefault":false,"witnesses":null},{"id":"logos","text":"the logos","description":"Leaves the Greek term open","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.relation","book":"John","chapter":1,"decisionKey":"relation","source":{"greekPresented":"πρὸς τὸν θεόν · pros ton theon","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should the relation be rendered?","summary":"Pros marks orientation toward and can idiomatically express being with someone. Ton theon literally includes the article ‘the.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"with","rationale":"With a personal object, pros can idiomatically describe being in someone’s presence or company, so “with God” is the clearest continuous English. “Toward” and “facing” remain available to expose the orientation and relational movement carried by the Greek preposition.","evidence":{"external":null,"internal":null},"options":[{"id":"with","text":"with God","description":"Project default · idiomatic relation","isDefault":true,"witnesses":null},{"id":"toward","text":"toward the God","description":"Mechanical form kept visible","isDefault":false,"witnesses":null},{"id":"facing","text":"facing God","description":"Relational force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.theos","book":"John","chapter":1,"decisionKey":"theos","source":{"greekPresented":"θεὸς ἦν ὁ λόγος · theos ēn ho logos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the anarthrous theos be represented?","summary":"Theos precedes the verb and has no article here. The grammar does not permit the translator to erase the distinction from ‘ton theon’ in the preceding clause.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"god","rationale":"The default uses conventional English while the alternatives expose Greek word order and the qualitative force of the anarthrous predicate.","evidence":{"external":null,"internal":"Predicate theos precedes the verb while ho logos carries the article; English cannot reproduce every grammatical signal at once."},"options":[{"id":"god","text":"the word was God","description":"Project default · conventional English","isDefault":true,"witnesses":null},{"id":"direct","text":"god was the word","description":"Greek order and article difference exposed","isDefault":false,"witnesses":null},{"id":"divine","text":"the word was divine","description":"Qualitative force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.pronoun","book":"John","chapter":1,"decisionKey":"pronoun","source":{"greekPresented":"αὐτοῦ / αὐτῷ · autou / autō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should grammatical gender become personal gender?","summary":"Logos is grammatically masculine, so its pronouns are masculine in Greek. Grammar alone does not resolve whether English should personalize them.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"him","rationale":"The default follows the developing personal referent in the passage, while the choice remains open because Greek grammatical gender alone does not settle English personal gender.","evidence":{"external":null,"internal":null},"options":[{"id":"him","text":"him","description":"Project default · personal reading","isDefault":true,"witnesses":null},{"id":"it","text":"it","description":"Grammatical caution preserved","isDefault":false,"witnesses":null},{"id":"both","text":"it/him","description":"Ambiguity displayed in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.punctuation","book":"John","chapter":1,"decisionKey":"punctuation","source":{"greekPresented":"ὃ γέγονεν · ho gegonen","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does this clause belong?","summary":"The earliest witnesses do not supply modern punctuation that settles the boundary. Moving the stop changes how creation and life relate.","layers":["BOUNDARY","GRAMMAR"],"confidence":"unresolved","defaultOptionId":"v3","rationale":"No default can claim manuscript punctuation support. The project supplies a reading boundary for continuous English while exposing both ancient construals.","evidence":{"external":"The earliest manuscripts are written without the modern punctuation that would decide the sentence break.","internal":"Both boundaries produce possible Greek syntax and have substantial histories of interpretation."},"options":[{"id":"v3","text":"Close verse 3","description":"…that has come to be. In him was life.","isDefault":true,"witnesses":null},{"id":"v4","text":"Open verse 4","description":"…came to be. What has come to be in him was life.","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.darkness","book":"John","chapter":1,"decisionKey":"darkness","source":{"greekPresented":"κατέλαβεν · katelaben","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which live sense should English foreground?","summary":"The verb can describe grasping mentally or taking hold physically—allowing comprehend, seize, overtake, or overcome.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"hold","rationale":"“Take hold of” is default because katalambanō can involve grasping, seizing, overtaking, or comprehending. It preserves the overlap between conflict and understanding instead of forcing the verse entirely into either “overcome” or “comprehend.”","evidence":{"external":null,"internal":null},"options":[{"id":"hold","text":"take hold of","description":"Project default · preserves overlap","isDefault":true,"witnesses":null},{"id":"overcome","text":"overcome","description":"Conflict foregrounded","isDefault":false,"witnesses":null},{"id":"comprehend","text":"comprehend","description":"Understanding foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.testimony","book":"John","chapter":1,"decisionKey":"testimony","source":{"greekPresented":"μαρτυρία / μαρτυρέω · martyria / martyreō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s central witness-language sound?","summary":"The noun and verb belong to one Greek word-family. English often hides that repetition by alternating ‘witness’ and ‘testimony.’","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"witness","rationale":"“Witness” is default because it can serve John’s related noun and verb forms with the least disruption, allowing the repeated martyria/martyreō word-family to remain audible where polished English often conceals it.","evidence":{"external":null,"internal":null},"options":[{"id":"witness","text":"witness","description":"Project default · keeps the word-family visible","isDefault":true,"witnesses":null},{"id":"testimony","text":"testimony","description":"Formal evidentiary sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.receive","book":"John","chapter":1,"decisionKey":"receive","source":{"greekPresented":"παρέλαβον / ἔλαβον · parelabon / elabon","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did his own people fail to do?","summary":"Paralambanō is literally to take or receive alongside oneself. Verse 12 then repeats the root verb lambanō without the prefix.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"receive","rationale":"“Receive” is default because it reads naturally for both paralambanō in verse 11 and the repeated lambanō root in verse 12. “Welcome” clarifies the relational act but loses the verbal echo; “take to themselves” exposes the compound at the cost of ordinary English.","evidence":{"external":null,"internal":null},"options":[{"id":"receive","text":"receive","description":"Project default · natural and repeatable","isDefault":true,"witnesses":null},{"id":"take","text":"take to themselves","description":"The compound form exposed","isDefault":false,"witnesses":null},{"id":"welcome","text":"welcome","description":"Relational force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.authority","book":"John","chapter":1,"decisionKey":"authority","source":{"greekPresented":"ἐξουσία · exousia","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was given to those receiving him?","summary":"Exousia denotes authorized capacity, authority, right, or freedom—not physical power, for which Greek commonly uses dynamis.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"authority","rationale":"“Authority” is default because exousia names an authorized right or capacity rather than raw ability or force. It preserves the Greek category and avoids making the gift merely legal permission (“right”) or merely personal capability (“capacity”).","evidence":{"external":null,"internal":null},"options":[{"id":"authority","text":"authority","description":"Project default · preserves the Greek category","isDefault":true,"witnesses":null},{"id":"right","text":"right","description":"Legal permission foregrounded","isDefault":false,"witnesses":null},{"id":"capacity","text":"authorized capacity","description":"Meaning made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.bloods","book":"John","chapter":1,"decisionKey":"bloods","source":{"greekPresented":"ἐξ αἱμάτων · ex haimatōn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the Greek plural ‘bloods’ remain visible?","summary":"The text has blood in the plural. ‘Bloodlines’ interprets the unusual plural as human ancestry; ‘bloods’ leaves its strangeness intact.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"bloods","rationale":"“Bloods” is default because the Greek is unexpectedly plural. Keeping that number prevents the translation from silently deciding that the phrase means “bloodline,” while the smoother singular and ancestry interpretation remain available.","evidence":{"external":null,"internal":null},"options":[{"id":"bloods","text":"bloods","description":"Project default · grammatical number preserved","isDefault":true,"witnesses":null},{"id":"bloodlines","text":"bloodlines","description":"Ancestral sense foregrounded","isDefault":false,"witnesses":null},{"id":"blood","text":"blood","description":"Natural English singular","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.dwelling","book":"John","chapter":1,"decisionKey":"dwelling","source":{"greekPresented":"ἐσκήνωσεν · eskēnōsen","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the word’s dwelling among us be rendered?","summary":"The verb comes from skēnē, ‘tent.’ It means to pitch a tent or take up dwelling and carries an audible tabernacle resonance.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"tented","rationale":"“Tented” is default because eskēnoō is built on skēnē, “tent,” preserving the concrete dwelling image and its tabernacle resonance. “Dwelt” smooths away that image; “tabernacled” makes the scriptural association more explicit than the verb itself requires.","evidence":{"external":null,"internal":null},"options":[{"id":"tented","text":"tented","description":"Project default · image and verb preserved","isDefault":true,"witnesses":null},{"id":"dwelt","text":"dwelt","description":"Natural English","isDefault":false,"witnesses":null},{"id":"tabernacled","text":"tabernacled","description":"Scriptural resonance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.unique","book":"John","chapter":1,"decisionKey":"unique","source":{"greekPresented":"μονογενής · monogenēs","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should monogenēs be carried into English?","summary":"The word identifies one who is sole or unique within a relationship. ‘Only-begotten’ is traditional but imports a begetting emphasis not demanded every time the word appears.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"unique","rationale":"“Unique one” is default because monogenēs identifies one who is sole or uniquely related without requiring English to build begetting into the word. “Only-begotten” preserves a major traditional interpretation, but it narrows the lexical choice beyond what must be stated here.","evidence":{"external":null,"internal":null},"options":[{"id":"unique","text":"unique one","description":"Project default · uniqueness foregrounded","isDefault":true,"witnesses":null},{"id":"only","text":"only one","description":"Simple relational singularity","isDefault":false,"witnesses":null},{"id":"begotten","text":"only-begotten","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"greek","text":"monogenēs","description":"Greek left open","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.grace","book":"John","chapter":1,"decisionKey":"grace","source":{"greekPresented":"χάριν ἀντὶ χάριτος · charin anti charitos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What relation does anti establish between grace and grace?","summary":"Anti can mark substitution, correspondence, or succession. The familiar ‘upon’ expresses accumulation, but that is not its most mechanical value.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"for","rationale":"“Grace in place of grace” is default because anti most directly signals exchange, correspondence, or succession. The familiar “grace upon grace” expresses accumulation effectively, but it does not expose the preposition’s ordinary relational force.","evidence":{"external":null,"internal":null},"options":[{"id":"for","text":"grace in place of grace","description":"Project default · substitution or succession visible","isDefault":true,"witnesses":null},{"id":"upon","text":"grace upon grace","description":"Accumulation foregrounded","isDefault":false,"witnesses":null},{"id":"corresponding","text":"grace corresponding to grace","description":"Exchange or correspondence","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.witness18","book":"John","chapter":1,"decisionKey":"witness18","source":{"greekPresented":"μονογενὴς θεός / ὁ μονογενὴς υἱός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which surviving reading should stand in John 1:18?","summary":"P66, P75, Sinaiticus and Vaticanus support forms of ‘monogenēs God.’ A broad later tradition reads ‘the monogenēs Son.’ The difference may have been encouraged by the similar sacred abbreviations for God and Son.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"god","rationale":"The default selects the difficult and very early theos reading, then renders monogenēs as relational uniqueness. The text and its English syntax remain separately visible in the alternatives.","evidence":{"external":"Theos has exceptionally early Alexandrian support; huios is widespread in the later Greek tradition.","internal":"Theos is the harder expression and may have been replaced by the familiar Johannine title ‘the unique Son’; sacred-name abbreviations also made accidental exchange possible."},"options":[{"id":"god","text":"the unique one, God","description":"Project default · earliest major Greek witnesses","isDefault":true,"witnesses":"θεός · P66, P75, א*, B, C*"},{"id":"uniqueGod","text":"unique God","description":"Monogenēs directly modifies God","isDefault":false,"witnesses":"θεός · P66, P75, א*, B, C*"},{"id":"son","text":"the unique Son","description":"Major alternative manuscript reading","isDefault":false,"witnesses":"υἱός · A, C³, Θ, Ψ, family 1/13, Byzantine tradition"},{"id":"open","text":"the monogenēs [God/Son]","description":"Variant remains visible in-line","isDefault":false,"witnesses":"Display option · presents both surviving readings"}],"revisionHistory":[]},
{"id":"john.1.explain","book":"John","chapter":1,"decisionKey":"explain","source":{"greekPresented":"ἐξηγήσατο · exēgēsato","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has the unique one done?","summary":"This is the source of English ‘exegesis.’ It can mean to relate in detail, explain, interpret, or make something known.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"explained","rationale":"“Explained him” is default because exēgeomai describes a detailed disclosure or account and is the source of “exegesis.” “Made him known” gives the contextual result more naturally, while “narrated him” emphasizes the verb’s reporting force.","evidence":{"external":null,"internal":null},"options":[{"id":"explained","text":"explained him","description":"Project default · Greek force retained","isDefault":true,"witnesses":null},{"id":"known","text":"made him known","description":"Natural English","isDefault":false,"witnesses":null},{"id":"narrated","text":"narrated him","description":"Detailed disclosure foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.judeans","book":"John","chapter":1,"decisionKey":"judeans","source":{"greekPresented":"οἱ Ἰουδαῖοι · hoi Ioudaioi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who sent the priests and Levites?","summary":"Ioudaioi can identify Jews generally, people from Judea, or—in this narrative setting—the Judean religious authorities. English must choose how much context to supply.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"judeans","rationale":"“The Judeans” is default because Ioudaioi can carry a geographic and regional identity in this setting and avoids turning a particular delegation into an undifferentiated statement about all Jews. “Authorities” fits the narrative role but supplies an institution not named directly by the noun.","evidence":{"external":null,"internal":null},"options":[{"id":"judeans","text":"the Judeans","description":"Project default · geographic identity retained","isDefault":true,"witnesses":null},{"id":"jews","text":"the Jews","description":"Traditional broad rendering","isDefault":false,"witnesses":null},{"id":"authorities","text":"the Judean authorities","description":"Narrative institution foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.christ","book":"John","chapter":1,"decisionKey":"christ","source":{"greekPresented":"ὁ χριστός · ho christos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the Greek title be translated or carried into English?","summary":"Christos means ‘anointed one.’ ‘Christ’ transliterates the Greek; ‘Messiah’ brings forward the corresponding Hebrew-Aramaic title.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"christ","rationale":"“The Christ” is default because it transparently carries the Greek title christos into established English usage. “Anointed One” translates its meaning, while “Messiah” foregrounds the corresponding Semitic title rather than the Greek form John wrote.","evidence":{"external":null,"internal":null},"options":[{"id":"christ","text":"the Christ","description":"Project default · Greek title transliterated","isDefault":true,"witnesses":null},{"id":"anointed","text":"the Anointed One","description":"Greek meaning translated","isDefault":false,"witnesses":null},{"id":"messiah","text":"the Messiah","description":"Semitic equivalent foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.baptize","book":"John","chapter":1,"decisionKey":"baptize","source":{"greekPresented":"βαπτίζω · baptizō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should baptizō be translated or transliterated?","summary":"‘Baptize’ carries the Greek sound into English and became a religious technical term. The verb’s ordinary physical image is dipping or immersing.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"baptize","rationale":"“Baptize” is default because it preserves the Greek-derived term and its established identity in this scene without selecting one English description of the physical action. “Immerse” and “dip” make the underlying image clearer but also interpret how the action should be pictured.","evidence":{"external":null,"internal":null},"options":[{"id":"baptize","text":"baptize","description":"Project default · traditional transliteration","isDefault":true,"witnesses":null},{"id":"immerse","text":"immerse","description":"Physical action translated","isDefault":false,"witnesses":null},{"id":"dip","text":"dip","description":"Plain physical image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.location","book":"John","chapter":1,"decisionKey":"location","source":{"greekPresented":"Βηθανίᾳ / Βηθαβαρᾷ · Bēthania / Bēthabara","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the earliest recoverable text place John?","summary":"P66, P75, Sinaiticus and Vaticanus support Bethany beyond the Jordan. Bethabara is associated especially with Origen and later transmission amid geographic uncertainty.","layers":["TEXT"],"confidence":"moderate","defaultOptionId":"bethany","rationale":"Bethany is the project default because of its strong early manuscript support; the geographically motivated Bethabara tradition remains selectable.","evidence":{"external":"Bethany is supported by the earliest major Greek witnesses; Bethabara is prominent in Origen and later transmission.","internal":"A less familiar location is more likely to have been replaced by a name intended to resolve geographic difficulty."},"options":[{"id":"bethany","text":"Bethany","description":"Project default · strongest early Greek support","isDefault":true,"witnesses":"Βηθανία · P66, P75, א, A, B, C*"},{"id":"bethabara","text":"Bethabara","description":"Major traditional variant","isDefault":false,"witnesses":"Βηθαβαρά · C², K, T, Ψ and later witnesses"},{"id":"open","text":"Bethany [Bethabara]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · presents both place-name readings"}],"revisionHistory":[]},
{"id":"john.1.lamb","book":"John","chapter":1,"decisionKey":"lamb","source":{"greekPresented":"ὁ ἀμνὸς τοῦ θεοῦ · ho amnos tou theou","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should amnos be represented?","summary":"Amnos is a lamb, particularly one imagined in sacrificial usage. ‘Lamb’ retains both the animal and the scriptural resonance without explaining it for the reader.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"lamb","rationale":"“Lamb” is default because amnos directly names the animal and allows the sacrificial and scriptural associations to arise from the narrative. “Sacrificial lamb” states a likely resonance as an explanatory addition rather than leaving it for the reader to recognize.","evidence":{"external":null,"internal":null},"options":[{"id":"lamb","text":"the lamb of God","description":"Project default · image preserved","isDefault":true,"witnesses":null},{"id":"sacrificial","text":"God’s sacrificial lamb","description":"Sacrificial association made explicit","isDefault":false,"witnesses":null},{"id":"greek","text":"the amnos of God","description":"Greek term left open","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.removeSin","book":"John","chapter":1,"decisionKey":"removeSin","source":{"greekPresented":"ὁ αἴρων · ho airōn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the lamb doing with the world’s sin?","summary":"Airō can mean lift, pick up, carry, or remove. ‘Takes away’ gives the result; ‘lifts’ keeps the concrete action open.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"lifting","rationale":"“Lifting” is default because airō begins with the concrete act of lifting and can extend to carrying or removing. It leaves the action open where “taking away” specifies the result and “bearing” specifies continued carrying.","evidence":{"external":null,"internal":null},"options":[{"id":"lifting","text":"lifting","description":"Project default · physical image remains open","isDefault":true,"witnesses":null},{"id":"taking","text":"taking away","description":"Removal foregrounded","isDefault":false,"witnesses":null},{"id":"bearing","text":"bearing","description":"Carrying foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.spirit","book":"John","chapter":1,"decisionKey":"spirit","source":{"greekPresented":"πνεῦμα / πνεύματι ἁγίῳ · pneuma / pneumati hagiō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should English capitalization identify the spirit?","summary":"The early majuscule manuscripts do not encode the lowercase-versus-uppercase theological decision. English must either choose or visibly decline to choose.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"lower","rationale":"Lowercase is the default so that English typography does not decide personhood or referent on behalf of manuscripts that contain no capitalization contrast.","evidence":{"external":null,"internal":null},"options":[{"id":"lower","text":"spirit","description":"Project default · manuscript capitalization not invented","isDefault":true,"witnesses":null},{"id":"upper","text":"Spirit","description":"Personal-divine referent foregrounded","isDefault":false,"witnesses":null},{"id":"open","text":"spirit/Spirit","description":"Decision visible in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.witness34","book":"John","chapter":1,"decisionKey":"witness34","source":{"greekPresented":"ὁ υἱὸς τοῦ θεοῦ / ὁ ἐκλεκτὸς τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John call Jesus in verse 34?","summary":"‘Son of God’ has strong and broad Greek support. ‘Chosen One of God’ is an ancient and transcriptionally difficult alternative; P75 also preserves an unusual form that may combine the readings.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"son","rationale":"‘Son of God’ remains the continuous-reading default because of its broad early Greek support, while the ancient ‘Chosen One’ reading is kept fully available.","evidence":{"external":"Both readings are ancient; the Son reading is broader in surviving Greek evidence, while the Chosen reading is early and transcriptionally significant.","internal":"‘Chosen One’ may have been assimilated to the much more familiar title ‘Son of God’; the reverse change is also possible through contextual influence."},"options":[{"id":"son","text":"the Son of God","description":"Project default · broad early Greek support","isDefault":true,"witnesses":"υἱός · P66, א, B, C, L, W and others"},{"id":"chosen","text":"the Chosen One of God","description":"Important ancient alternative","isDefault":false,"witnesses":"ἐκλεκτός · P5, P75-associated tradition, ancient versions and patristic witnesses"},{"id":"chosenSon","text":"the Chosen Son of God","description":"Conflated or transitional form","isDefault":false,"witnesses":"Conflated/transitional forms in parts of the tradition"},{"id":"open","text":"the [Son/Chosen One] of God","description":"Variant remains visible in-line","isDefault":false,"witnesses":"Display option · presents the principal readings"}],"revisionHistory":[]},
{"id":"john.1.rabbi","book":"John","chapter":1,"decisionKey":"rabbi","source":{"greekPresented":"ῥαββί · rabbi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the disciples address Jesus?","summary":"John preserves the Semitic title Rabbi and immediately interprets it for Greek readers as didaskalos, ‘teacher.’ English can preserve either layer or both.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"“Rabbi—meaning Teacher” is default because John preserves the Semitic address and immediately supplies its Greek interpretation. Keeping both reproduces the bilingual structure instead of choosing only the title or only the gloss.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Rabbi—meaning Teacher","description":"Project default · both of John’s layers retained","isDefault":true,"witnesses":null},{"id":"rabbi","text":"Rabbi","description":"Semitic title preserved","isDefault":false,"witnesses":null},{"id":"teacher","text":"Teacher","description":"John’s interpretation used directly","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.remain","book":"John","chapter":1,"decisionKey":"remain","source":{"greekPresented":"μένω · menō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the disciples asking—and then doing?","summary":"John repeats menō: ‘Where do you remain?’ and ‘they remained with him.’ Stay, remain, dwell, and abide all carry parts of its range.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"remain","rationale":"“Remain” is default because it can be repeated in both the disciples’ question and the narrator’s answer, preserving John’s menō echo. “Stay” is more conversational and “abide” more traditional, but either can shift tone when repeated.","evidence":{"external":null,"internal":null},"options":[{"id":"remain","text":"remain","description":"Project default · repeated verb preserved","isDefault":true,"witnesses":null},{"id":"stay","text":"stay","description":"Natural conversational English","isDefault":false,"witnesses":null},{"id":"dwell","text":"dwell","description":"Residence foregrounded","isDefault":false,"witnesses":null},{"id":"abide","text":"abide","description":"Traditional Johannine resonance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.hour","book":"John","chapter":1,"decisionKey":"hour","source":{"greekPresented":"ὥρα ἦν ὡς δεκάτη · hōra ēn hōs dekatē","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s time marker appear?","summary":"The manuscript gives ‘about the tenth hour.’ Converting it to about 4:00 p.m. assumes the common daylight reckoning and removes the form John wrote.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"tenth","rationale":"“About the tenth hour” is default because it retains John’s stated form without assuming a particular clock conversion. “About four in the afternoon” may reflect common daylight reckoning, but the conversion is an interpretation rather than wording present in the text.","evidence":{"external":null,"internal":null},"options":[{"id":"tenth","text":"about the tenth hour","description":"Project default · source form retained","isDefault":true,"witnesses":null},{"id":"four","text":"about four in the afternoon","description":"Conventional time conversion","isDefault":false,"witnesses":null},{"id":"both","text":"about the tenth hour [approximately 4 p.m.]","description":"Form and conversion together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.cephas","book":"John","chapter":1,"decisionKey":"cephas","source":{"greekPresented":"Κηφᾶς … Πέτρος · Kēphas … Petros","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Simon’s new name cross languages?","summary":"John gives the Aramaic name Kēphas and then its Greek interpretation Petros. Both evoke rock or stone; English ‘Peter’ transliterates the Greek rather than translating it.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"layers","rationale":"“Cephas—which is interpreted Peter” is default because it preserves John’s Aramaic name followed by his Greek explanation. Reducing both to “Peter” erases the cross-language movement; translating Petros as “Rock” foregrounds meaning beyond normal English naming.","evidence":{"external":null,"internal":null},"options":[{"id":"layers","text":"Cephas—which is interpreted Peter","description":"Project default · John’s two layers retained","isDefault":true,"witnesses":null},{"id":"rock","text":"Cephas—which is interpreted Rock","description":"Meaning translated into English","isDefault":false,"witnesses":null},{"id":"peter","text":"Peter","description":"Familiar English name only","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.deceit","book":"John","chapter":1,"decisionKey":"deceit","source":{"greekPresented":"δόλος · dolos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say is absent from Nathanael?","summary":"Dolos is bait, a snare, or deceitful craft. ‘Guile’ is traditional; ‘deceit’ is direct modern English; ‘duplicity’ emphasizes divided intent.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"deceit","rationale":"“Deceit” is default because it gives dolos in direct, current English while retaining its sense of calculated trickery. “Guile” is traditional but archaic for many readers, and “duplicity” emphasizes divided intent more narrowly.","evidence":{"external":null,"internal":null},"options":[{"id":"deceit","text":"deceit","description":"Project default · direct modern English","isDefault":true,"witnesses":null},{"id":"guile","text":"guile","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"duplicity","text":"duplicity","description":"Double-dealing foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.amen","book":"John","chapter":1,"decisionKey":"amen","source":{"greekPresented":"ἀμὴν ἀμήν · amēn amēn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should Jesus’ doubled Hebrew affirmation be translated?","summary":"John preserves amen twice at the beginning of Jesus’ saying. ‘Truly, truly’ translates its force but conceals the preserved Semitic sound.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"amen","rationale":"“Amen, amen” is default because John preserves the Semitic affirmation and its deliberate doubling at the beginning of Jesus’ saying. “Truly, truly” translates the force but conceals the retained sound and formula.","evidence":{"external":null,"internal":null},"options":[{"id":"amen","text":"Amen, amen","description":"Project default · preserved form","isDefault":true,"witnesses":null},{"id":"truly","text":"Truly, truly","description":"Meaning translated","isDefault":false,"witnesses":null},{"id":"both","text":"Amen, amen—truly","description":"Form and meaning together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.pluralYou","book":"John","chapter":1,"decisionKey":"pluralYou","source":{"greekPresented":"ὑμῖν / ὄψεσθε · hymin / opsesthe","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who receives Jesus’ final promise?","summary":"Both ‘to you’ and ‘you will see’ are plural, although Jesus has been speaking to Nathanael in the singular. Ordinary English hides that expansion.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"all","rationale":"“You all” is default because both the indirect object and following verb are plural, marking Jesus’ expansion beyond the singular Nathanael. Ordinary “you” is smoother but hides a grammatical shift that English otherwise cannot display.","evidence":{"external":null,"internal":null},"options":[{"id":"all","text":"you all","description":"Project default · Greek plural exposed","isDefault":true,"witnesses":null},{"id":"you","text":"you","description":"Natural English, number concealed","isDefault":false,"witnesses":null},{"id":"marked","text":"you [plural]","description":"Grammatical annotation in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.fromNow","book":"John","chapter":1,"decisionKey":"fromNow","source":{"greekPresented":"ἀπ’ ἄρτι · ap’ arti","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the promise begin ‘from now on’?","summary":"A later and widespread reading adds ‘from now on’ before ‘you will see.’ The earliest major witnesses support the shorter wording without it.","layers":["TEXT"],"confidence":"high","defaultOptionId":"omit","rationale":"The shorter reading is default because it is strongly supported by the earliest recoverable text and readily explains later expansion.","evidence":{"external":"The phrase is absent from P66, P75, א, B and other early witnesses; it appears widely later.","internal":"A clarifying temporal phrase is more readily added to smooth the promise than deliberately removed."},"options":[{"id":"omit","text":"","description":"Project default · earliest major witnesses","isDefault":true,"witnesses":"Omit · P66, P75, א, B, L, W"},{"id":"include","text":"From now on, ","description":"Later traditional reading included","isDefault":false,"witnesses":"Include · A, C, K, Θ, Ψ, Byzantine tradition"},{"id":"marked","text":"[From now on,] ","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · later words shown in brackets"}],"revisionHistory":[]},
{"id":"john.1.angels","book":"John","chapter":1,"decisionKey":"angels","source":{"greekPresented":"οἱ ἄγγελοι τοῦ θεοῦ · hoi angeloi tou theou","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who ascends and descends?","summary":"Angelos means messenger and can designate a human or heavenly envoy. Here the Genesis imagery strongly supports heavenly messengers.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"angels","rationale":"“Angels of God” is default because the ascending-and-descending scene evokes Genesis 28 and makes heavenly messengers the contextual referent. “Messengers” preserves angelos more mechanically but can misleadingly suggest ordinary human envoys here.","evidence":{"external":null,"internal":null},"options":[{"id":"angels","text":"the angels of God","description":"Project default · contextual referent","isDefault":true,"witnesses":null},{"id":"messengers","text":"the messengers of God","description":"Lexical meaning retained","isDefault":false,"witnesses":null},{"id":"both","text":"the messengers—angels—of God","description":"Meaning and convention together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.1.sonMan","book":"John","chapter":1,"decisionKey":"sonMan","source":{"greekPresented":"ὁ υἱὸς τοῦ ἀνθρώπου · ho huios tou anthrōpou","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the title’s ordinary words remain audible?","summary":"The phrase literally reads ‘the son of the human/man.’ Capitalizing it as a fixed title is an English editorial decision absent from majuscule manuscripts.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"title","rationale":"“The Son of Man” is default because the phrase functions as Jesus’ recognizable self-designation in the narrative. The lowercase alternatives remain available because Greek majuscule manuscripts do not supply English title capitalization and the underlying words still mean “son of the human/man.”","evidence":{"external":null,"internal":null},"options":[{"id":"title","text":"the Son of Man","description":"Project default · conventional title","isDefault":true,"witnesses":null},{"id":"lower","text":"the son of the human","description":"Words and capitalization exposed","isDefault":false,"witnesses":null},{"id":"man","text":"the son of man","description":"Literal phrase without title capitalization","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.canaResponse","book":"John","chapter":2,"decisionKey":"canaResponse","source":{"greekPresented":"τί ἐμοὶ καὶ σοί · ti emoi kai soi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should Jesus’ reply to his mother be rendered?","summary":"The words are literally ‘What to me and to you?’—a relational idiom whose exact force must be inferred. Smooth translations often decide the tone for the reader.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"direct","rationale":"The direct idiom “What to me and to you?” is default because the Greek states the relationship without specifying whether the force is shared concern, distance, refusal, or simple redirection. Smoother English must choose a tone that the words themselves leave to context.","evidence":{"external":null,"internal":null},"options":[{"id":"direct","text":"What to me and to you","description":"Project default · idiom left exposed","isDefault":true,"witnesses":null},{"id":"concern","text":"What concern is that to me and to you","description":"Shared concern foregrounded","isDefault":false,"witnesses":null},{"id":"between","text":"What is there between me and you","description":"Relational distance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.woman","book":"John","chapter":2,"decisionKey":"woman","source":{"greekPresented":"γύναι · gynai","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus address his mother?","summary":"Gynai is the ordinary direct-address form of ‘woman.’ It is not intrinsically insulting, but neither does the Greek say ‘mother.’","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"woman","rationale":"“Woman” is default because it directly represents gynai and does not replace Jesus’ form of address with the contextual relationship “mother.” “Lady” helps modern readers hear possible politeness, but it adds a social nuance rather than translating the noun itself.","evidence":{"external":null,"internal":null},"options":[{"id":"woman","text":"woman","description":"Project default · direct lexical rendering","isDefault":true,"witnesses":null},{"id":"lady","text":"lady","description":"Polite force foregrounded","isDefault":false,"witnesses":null},{"id":"mother","text":"mother","description":"Relationship supplied by context","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.hour2","book":"John","chapter":2,"decisionKey":"hour2","source":{"greekPresented":"οὔπω ἥκει ἡ ὥρα μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has not yet arrived for Jesus?","summary":"Hōra is literally an hour, but in John it repeatedly names Jesus’s appointed moment.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"hour","rationale":"“My hour” is default because hōra becomes a recurring Johannine image for Jesus’ appointed climactic moment. “Time” is smoother English, while “appointed moment” explains the narrative function rather than preserving John’s repeated word.","evidence":{"external":null,"internal":null},"options":[{"id":"hour","text":"My hour has not yet come","description":"Project default · Johannine image","isDefault":true,"witnesses":null},{"id":"time","text":"My time has not yet come","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"moment","text":"My appointed moment has not yet arrived","description":"Function exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.measures","book":"John","chapter":2,"decisionKey":"measures","source":{"greekPresented":"μετρητὰς δύο ἢ τρεῖς · metrētas duo ē treis","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the jar capacity be converted?","summary":"John gives two or three metrētai per jar. Estimates vary, but the conventional conversion is roughly twenty to thirty U.S. gallons, or about 75–115 liters.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"greek","rationale":"The metrētai are retained by default because John gives an ancient measure and modern conversions are necessarily approximate. Gallons and liters improve immediate comprehension, but they replace the source unit with estimates that vary by the assumed capacity.","evidence":{"external":null,"internal":null},"options":[{"id":"greek","text":"two or three metrētai","description":"Project default · source measure retained","isDefault":true,"witnesses":null},{"id":"gallons","text":"roughly twenty to thirty gallons","description":"U.S. conversion","isDefault":false,"witnesses":null},{"id":"liters","text":"roughly 75 to 115 liters","description":"Metric conversion","isDefault":false,"witnesses":null},{"id":"both","text":"two or three metrētai [roughly 20–30 gallons]","description":"Source and conversion together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.steward","book":"John","chapter":2,"decisionKey":"steward","source":{"greekPresented":"ἀρχιτρίκλινος · architriklinos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who tastes the transformed water?","summary":"The architriklinos was the person presiding over the dining arrangement or feast. ‘Master of the banquet’ is a role description, not a word-for-word equivalent.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"head","rationale":"“Head steward” is default because it compactly identifies the architriklinos as the person supervising the dining arrangement without importing a modern job title. “Master of the banquet” describes the role more fully; retaining the Greek leaves the office unexplained.","evidence":{"external":null,"internal":null},"options":[{"id":"head","text":"head steward","description":"Project default · compact role description","isDefault":true,"witnesses":null},{"id":"master","text":"master of the banquet","description":"Festal responsibility foregrounded","isDefault":false,"witnesses":null},{"id":"greek","text":"architriklinos","description":"Greek office retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.wine","book":"John","chapter":2,"decisionKey":"wine","source":{"greekPresented":"τὸν καλὸν οἶνον / τὸν ἐλάσσω","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the two wines be contrasted?","summary":"Kalos is good, fine, or choice; elassōn is lesser or inferior. The text describes relative quality without specifying taste or price.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"good","rationale":"“Good wine / lesser” is default because it preserves John’s broad comparative language without adding assumptions about price, sweetness, or social status. “Fine / inferior” sharpens the quality judgment, while “choice / cheaper” interprets the banquet custom beyond the adjectives used.","evidence":{"external":null,"internal":null},"options":[{"id":"good","text":"good wine / lesser","description":"Project default · direct contrast","isDefault":true,"witnesses":null},{"id":"fine","text":"fine wine / inferior","description":"Quality contrast sharpened","isDefault":false,"witnesses":null},{"id":"choice","text":"choice wine / cheaper","description":"Social convention interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.sign","book":"John","chapter":2,"decisionKey":"sign","source":{"greekPresented":"σημεῖον · sēmeion","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John call Jesus’ act at Cana?","summary":"John calls it a sign—an event that points beyond itself. ‘Miracle’ describes extraordinariness but removes John’s chosen semiotic language.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sign","rationale":"“Sign” is default because sēmeion is John’s deliberate category for an act that points beyond itself. “Miracle” communicates extraordinariness but loses that pointing function; “attesting sign” makes the function explicit by adding interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"sign","text":"sign","description":"Project default · John’s term preserved","isDefault":true,"witnesses":null},{"id":"attesting","text":"attesting sign","description":"Pointing function made explicit","isDefault":false,"witnesses":null},{"id":"miracle","text":"miracle","description":"Extraordinary act foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.passover","book":"John","chapter":2,"decisionKey":"passover","source":{"greekPresented":"τὸ πάσχα τῶν Ἰουδαίων · to pascha tōn Ioudaiōn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose Passover does John identify?","summary":"The phrase is literally ‘the Passover of the Ioudaioi.’ Depending on how Ioudaioi is understood, this may be Jewish or Judean identification.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"judeans","rationale":"“The Passover of the Judeans” is default to keep Ioudaioi consistent with the project’s geographically transparent rendering and to preserve John’s explicit qualifier. “Jewish Passover” gives the conventional ethnic-religious sense, while omitting the qualifier removes wording present in the Greek.","evidence":{"external":null,"internal":null},"options":[{"id":"judeans","text":"the Passover of the Judeans","description":"Project default · geographic wording consistent","isDefault":true,"witnesses":null},{"id":"jewish","text":"the Jewish Passover","description":"Conventional ethnic-religious rendering","isDefault":false,"witnesses":null},{"id":"passover","text":"the Passover","description":"English omits John’s qualifier","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.temple","book":"John","chapter":2,"decisionKey":"temple","source":{"greekPresented":"ἱερόν / ναός · hieron / naos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should John’s two temple words remain distinct?","summary":"Hieron names the wider temple complex where commerce occurs. Naos in Jesus’ saying is the sanctuary—then identified with his body. Translating both ‘temple’ conceals the shift.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"distinct","rationale":"“Temple complex / sanctuary” is default because John changes from hieron, the wider sacred precinct, to naos, the sanctuary later identified with Jesus’ body. Rendering both as “temple” erases that lexical shift; “courts” clarifies location more narrowly than hieron itself.","evidence":{"external":null,"internal":null},"options":[{"id":"distinct","text":"temple complex / sanctuary","description":"Project default · Greek distinction preserved","isDefault":true,"witnesses":null},{"id":"temple","text":"temple / temple","description":"Traditional English flattened","isDefault":false,"witnesses":null},{"id":"courts","text":"temple courts / sanctuary","description":"Spatial distinction foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.commerce","book":"John","chapter":2,"decisionKey":"commerce","source":{"greekPresented":"οἶκον ἐμπορίου · oikon emporiou","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What had the Father’s house become?","summary":"Emporion concerns trade or commerce. ‘Marketplace’ is vivid English; ‘house of trade’ preserves John’s repeated house-language.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"trade","rationale":"“A house of trade” is default because it preserves both oikos, echoing “my Father’s house,” and emporion’s commercial sense. “Marketplace” is natural and vivid but removes the repeated house-language; “commerce” foregrounds the economic category in more abstract English.","evidence":{"external":null,"internal":null},"options":[{"id":"trade","text":"a house of trade","description":"Project default · repeated ‘house’ retained","isDefault":true,"witnesses":null},{"id":"market","text":"a marketplace","description":"Natural compact English","isDefault":false,"witnesses":null},{"id":"commerce","text":"a house of commerce","description":"Economic category foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.zeal","book":"John","chapter":2,"decisionKey":"zeal","source":{"greekPresented":"ὁ ζῆλος … καταφάγεταί με","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will zeal for the house do?","summary":"Katesthiō is to eat up or devour. John’s principal reading is future—‘will consume me’—while a familiar traditional form sounds completed.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"consume","rationale":"“Will consume me” is default because it preserves the future form and the devouring image in John’s citation. “Will devour” intensifies the eating metaphor, while “has consumed” follows a familiar completed wording that does not represent the selected future form.","evidence":{"external":null,"internal":null},"options":[{"id":"consume","text":"will consume me","description":"Project default · future and image retained","isDefault":true,"witnesses":null},{"id":"devour","text":"will devour me","description":"Eating image intensified","isDefault":false,"witnesses":null},{"id":"consumed","text":"has consumed me","description":"Traditional completed form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.raiseTemple2","book":"John","chapter":2,"decisionKey":"raiseTemple2","source":{"greekPresented":"ἐγερῶ αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’s promise about the sanctuary be heard?","summary":"Egeirō means raise or awaken. The same verb later describes Jesus being raised from the dead, creating John’s deliberate double reference.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"raise","rationale":"“I will raise it” is default because egeirō preserves the same verb’s architectural possibility and resurrection resonance. “Rebuild” resolves the saying only at the temple level, while “raise it up” makes the later resurrection echo more audible without changing the core verb.","evidence":{"external":null,"internal":null},"options":[{"id":"raise","text":"I will raise it","description":"Project default · verbal link preserved","isDefault":true,"witnesses":null},{"id":"rebuild","text":"I will rebuild it","description":"Temple sense foregrounded","isDefault":false,"witnesses":null},{"id":"raiseUp","text":"I will raise it up","description":"Resurrection echo foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.trust","book":"John","chapter":2,"decisionKey":"trust","source":{"greekPresented":"πιστεύω / ἐπίστευεν · pisteuō / episteuen","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should John’s trust/entrust wordplay remain visible?","summary":"Verses 23–24 repeat the same verb: many trusted into Jesus’ name, but Jesus did not entrust himself to them. Using ‘believe’ only in verse 23 hides the reversal.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"trust","rationale":"“Trust” is default for pisteuō because it remains workable across John’s repeated uses with persons, names, and spoken words, and it preserves the trust/entrust reversal in 2:23–24. “Believe” is familiar theological English, but it can hide both relational direction and John’s recoverable verbal echoes.","evidence":{"external":null,"internal":null},"options":[{"id":"trust","text":"trusted / entrust","description":"Project default · English wordplay preserved","isDefault":true,"witnesses":null},{"id":"believe","text":"believed / entrust","description":"Conventional first use","isDefault":false,"witnesses":null},{"id":"commit","text":"believed / commit","description":"Traditional contrast","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.2.human","book":"John","chapter":2,"decisionKey":"human","source":{"greekPresented":"ἄνθρωπος · anthrōpos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How broadly should anthrōpos be rendered?","summary":"Anthrōpos can mean a human being or humankind, not specifically an adult male. The final repetition moves from every human to what is inside the human.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"human","rationale":"“Human” is default because anthrōpos names a human being without specifying an adult male and can remain consistent through the passage’s repetition. “Person” is natural individual English; generic “man” preserves tradition but can sound unnecessarily male-specific.","evidence":{"external":null,"internal":null},"options":[{"id":"human","text":"human","description":"Project default · inclusive lexical category","isDefault":true,"witnesses":null},{"id":"person","text":"person","description":"Natural individual English","isDefault":false,"witnesses":null},{"id":"man","text":"man","description":"Traditional generic rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.anothen","book":"John","chapter":3,"decisionKey":"anothen","source":{"greekPresented":"γεννηθῇ ἄνωθεν · gennēthē anōthen","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Must one be born again—or from above?","summary":"Anōthen carries both ‘from above’ and ‘again/anew.’ Nicodemus hears repetition; Jesus’ language also points to origin from above. A single English phrase cannot preserve the exchange.","layers":["TRANSLATION"],"confidence":"unresolved","defaultOptionId":"above","rationale":"‘From above’ is the continuous-reading default because it fits John’s vertical imagery, but Nicodemus’s reply proves that the ‘again’ sense is active inside the exchange.","evidence":{"external":null,"internal":null},"options":[{"id":"above","text":"born from above","description":"Project default · dominant Johannine direction","isDefault":true,"witnesses":null},{"id":"again","text":"born again","description":"Nicodemus’s understood sense","isDefault":false,"witnesses":null},{"id":"anew","text":"born anew","description":"Renewal foregrounded","isDefault":false,"witnesses":null},{"id":"both","text":"born from above/again","description":"Double meaning visible in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.pneuma","book":"John","chapter":3,"decisionKey":"pneuma","source":{"greekPresented":"πνεῦμα · pneuma","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is pneuma wind, breath, or spirit?","summary":"The same Greek word moves through the saying as wind, breath, and spirit. English normally splits John’s wordplay into unrelated terms.","layers":["TRANSLATION"],"confidence":"unresolved","defaultOptionId":"open","rationale":"The combined default refuses to destroy John’s deliberate wind/spirit wordplay, which no single ordinary English word can reproduce.","evidence":{"external":null,"internal":null},"options":[{"id":"open","text":"wind/spirit","description":"Project default · wordplay visible","isDefault":true,"witnesses":null},{"id":"wind","text":"wind","description":"Natural force in verse 8","isDefault":false,"witnesses":null},{"id":"spirit","text":"spirit","description":"Repeated Greek word preserved","isDefault":false,"witnesses":null},{"id":"breath","text":"breath","description":"Animating movement foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.heaven13","book":"John","chapter":3,"decisionKey":"heaven13","source":{"greekPresented":"ὁ ὢν ἐν τῷ οὐρανῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 13 end ‘who is in heaven’?","summary":"The clause appears in a large later tradition but is absent from P66, P75, Sinaiticus and Vaticanus. The shorter reading is therefore the project default.","layers":["TEXT"],"confidence":"high","defaultOptionId":"omit","rationale":"The clause is omitted by default because the earliest major witnesses lack it and the longer form reads naturally as an explanatory expansion.","evidence":{"external":"Absent from P66, P75, א, B, L, T and W; present in A, Θ, Ψ and much of the later tradition.","internal":"The added clause reinforces the Son of Man’s heavenly presence and is easier to explain as expansion than as coordinated early omission."},"options":[{"id":"omit","text":"","description":"Project default · earliest major witnesses","isDefault":true,"witnesses":"Omit · P66, P75, א, B, L, T, W"},{"id":"include","text":", the one who is in heaven","description":"Later traditional clause","isDefault":false,"witnesses":"Include · A, Θ, Ψ, Byzantine tradition"},{"id":"marked","text":"[, the one who is in heaven]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · later clause shown in brackets"}],"revisionHistory":[]},
{"id":"john.3.lifted3","book":"John","chapter":3,"decisionKey":"lifted3","source":{"greekPresented":"ὑψωθῆναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must happen to the Son of Man?","summary":"Hypsoō can mean lift physically or exalt. John lets crucifixion and exaltation occupy the same verb.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"lifted","rationale":"“Be lifted up” is default because hypsoō can hold the physical raising of crucifixion and the exaltation John sees within that event. “Raised up” leans toward resurrection, while “exalted” preserves honor but loses the concrete vertical image.","evidence":{"external":null,"internal":null},"options":[{"id":"lifted","text":"be lifted up","description":"Project default · double sense retained","isDefault":true,"witnesses":null},{"id":"raised","text":"be raised up","description":"Resurrection resonance","isDefault":false,"witnesses":null},{"id":"exalted","text":"be exalted","description":"Honor foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.loveWay","book":"John","chapter":3,"decisionKey":"loveWay","source":{"greekPresented":"οὕτως … ἠγάπησεν · houtōs … ēgapēsen","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does houtōs describe degree or manner?","summary":"Houtōs normally means ‘in this way’ or ‘thus.’ ‘So much’ reads emotional degree into a clause that points forward to how God loved: he gave.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"thus","rationale":"“In this way God loved the world” is default because houtōs ordinarily points to manner and the following clause explains that manner: God gave the unique Son. “So loved” retains familiar English ambiguity; “so much” makes emotional degree the explicit meaning.","evidence":{"external":null,"internal":null},"options":[{"id":"thus","text":"For in this way God loved the world","description":"Project default · manner foregrounded","isDefault":true,"witnesses":null},{"id":"so","text":"For God so loved the world","description":"Traditional English ambiguity","isDefault":false,"witnesses":null},{"id":"much","text":"For God loved the world so much","description":"Degree foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.uniqueSon","book":"John","chapter":3,"decisionKey":"uniqueSon","source":{"greekPresented":"τὸν υἱὸν τὸν μονογενῆ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should monogenēs describe the Son?","summary":"Monogenēs identifies the Son as one-of-a-kind or sole within the relationship. ‘Only-begotten’ is traditional; ‘unique’ avoids inserting an etymological claim into the line.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"unique","rationale":"“His unique Son” is default because monogenēs marks the Son as sole or one-of-a-kind within the relationship without requiring a claim about the word’s derivation. “Only-begotten” preserves traditional theology but narrows what the Greek term itself must express.","evidence":{"external":null,"internal":null},"options":[{"id":"unique","text":"his unique Son","description":"Project default · relational uniqueness","isDefault":true,"witnesses":null},{"id":"only","text":"his only Son","description":"Sole relationship","isDefault":false,"witnesses":null},{"id":"begotten","text":"his only-begotten Son","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"greek","text":"his monogenēs Son","description":"Greek term retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.perish","book":"John","chapter":3,"decisionKey":"perish","source":{"greekPresented":"μὴ ἀπόληται · mē apolētai","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What alternative stands opposite age-enduring life?","summary":"Apollymi can mean destroy, lose, ruin, or perish. The middle form here describes being lost or coming to ruin, not necessarily a philosophical state of nonexistence.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"lost","rationale":"“Not be lost” is default because the middle form of apollymi can describe coming to ruin, being lost, or perishing without defining a philosophical mechanism of destruction. “Perish” is traditional, while “be destroyed” foregrounds the strongest destructive sense.","evidence":{"external":null,"internal":null},"options":[{"id":"lost","text":"not be lost","description":"Project default · broad verbal range","isDefault":true,"witnesses":null},{"id":"perish","text":"not perish","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"destroyed","text":"not be destroyed","description":"Destruction foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.judge","book":"John","chapter":3,"decisionKey":"judge","source":{"greekPresented":"κρίνω / κρίσις · krinō / krisis","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should judgment and condemnation be distinguished?","summary":"Krinō is to judge or decide; condemnation may be the result but is not the verb’s whole meaning. John then names the judgment itself krisis.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"judge","rationale":"“Judge / judgment” is default because it preserves the krinō/krisis word-family and leaves the act of evaluation distinct from its possible negative verdict. “Condemn” makes the outcome explicit but narrows both words to adverse judgment.","evidence":{"external":null,"internal":null},"options":[{"id":"judge","text":"judge / judgment","description":"Project default · word-family preserved","isDefault":true,"witnesses":null},{"id":"condemn","text":"condemn / condemnation","description":"Negative outcome foregrounded","isDefault":false,"witnesses":null},{"id":"decide","text":"decide concerning / decision","description":"Judicial action opened","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.singleJew","book":"John","chapter":3,"decisionKey":"singleJew","source":{"greekPresented":"μετὰ Ἰουδαίου / Ἰουδαίων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Was the purification dispute with one Judean or several?","summary":"The strongest early reading is singular and anarthrous: ‘with a Judean.’ A plural reading, ‘with the Judeans,’ became widespread in later transmission.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"one","rationale":"The singular reading is default because it has strong early support; its English still requires the separate contextual choice ‘Judean/Jew.’","evidence":{"external":"The singular is early and difficult; the plural became widespread in later transmission.","internal":"The plural ‘the Judeans’ conforms more readily to John’s recurring group label and could replace the unexpected singular."},"options":[{"id":"one","text":"a Judean","description":"Project default · early singular reading","isDefault":true,"witnesses":"Singular Ἰουδαίου · P66, P75, א*, B, W"},{"id":"jews","text":"the Jews","description":"Later plural reading","isDefault":false,"witnesses":"Plural Ἰουδαίων · א², A and later witnesses"},{"id":"open","text":"a Judean [variant: the Judeans]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · presents singular and plural"}],"revisionHistory":[]},
{"id":"john.3.brideFriend3","book":"John","chapter":3,"decisionKey":"brideFriend3","source":{"greekPresented":"ὁ φίλος τοῦ νυμφίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s wedding role be rendered?","summary":"The phrase is literally the friend of the bridegroom, a recognized attendant rather than merely a casual friend.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"friend","rationale":"“The friend of the bridegroom” is default because it preserves John’s actual relational phrase and its recognized wedding role without replacing it with a modern office. “Attendant” explains the social function; “closest friend” supplies a degree of intimacy not stated.","evidence":{"external":null,"internal":null},"options":[{"id":"friend","text":"the friend of the bridegroom","description":"Project default · Greek phrase","isDefault":true,"witnesses":null},{"id":"attendant","text":"the bridegroom’s attendant","description":"Social role foregrounded","isDefault":false,"witnesses":null},{"id":"best","text":"the bridegroom’s closest friend","description":"Relationship foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.measureSpirit","book":"John","chapter":3,"decisionKey":"measureSpirit","source":{"greekPresented":"οὐ … ἐκ μέτρου δίδωσιν τὸ πνεῦμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who gives the spirit without measure?","summary":"The Greek sentence does not state the subject of ‘gives.’ Many English versions supply ‘God,’ which is contextually plausible but not written in the clause.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"open","rationale":"The default leaves the giver contextual because the Greek verb states no explicit subject; supplying ‘God’ may be correct but is an interpretive addition.","evidence":{"external":null,"internal":null},"options":[{"id":"open","text":"he gives the spirit without measure","description":"Project default · subject remains contextual","isDefault":true,"witnesses":null},{"id":"god","text":"God gives the Spirit without measure","description":"Subject and capitalization supplied","isDefault":false,"witnesses":null},{"id":"spirit","text":"the spirit is given without measure","description":"English passive avoids choosing subject","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.trust","book":"John","chapter":3,"decisionKey":"trust","source":{"greekPresented":"πιστεύω / ἐπίστευεν · pisteuō / episteuen","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should John’s trust/entrust wordplay remain visible?","summary":"Verses 23–24 repeat the same verb: many trusted into Jesus’ name, but Jesus did not entrust himself to them. Using ‘believe’ only in verse 23 hides the reversal.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"trust","rationale":"“Trust” is default for pisteuō because it remains workable across John’s repeated uses with persons, names, and spoken words, and it preserves the trust/entrust reversal in 2:23–24. “Believe” is familiar theological English, but it can hide both relational direction and John’s recoverable verbal echoes.","evidence":{"external":null,"internal":null},"options":[{"id":"trust","text":"trusted / entrust","description":"Project default · English wordplay preserved","isDefault":true,"witnesses":null},{"id":"believe","text":"believed / entrust","description":"Conventional first use","isDefault":false,"witnesses":null},{"id":"commit","text":"believed / commit","description":"Traditional contrast","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.3.obey","book":"John","chapter":3,"decisionKey":"obey","source":{"greekPresented":"ὁ ἀπειθῶν · ho apeithōn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is contrasted with trusting the Son?","summary":"Apeitheō means refuse persuasion, disobey, or remain unbelieving. Translating it merely ‘does not believe’ hides the active resistance in the verb.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"refuses","rationale":"“The one refusing the Son” is default because apeitheō involves resisting persuasion and can include both unbelief and disobedience. “Disobeying” foregrounds conduct, while “not trusting” creates a neat parallel with pisteuō but conceals the active resistance in the contrasting verb.","evidence":{"external":null,"internal":null},"options":[{"id":"refuses","text":"the one refusing the Son","description":"Project default · resistance foregrounded","isDefault":true,"witnesses":null},{"id":"disobeys","text":"the one disobeying the Son","description":"Conduct foregrounded","isDefault":false,"witnesses":null},{"id":"unbelieving","text":"the one not trusting the Son","description":"Parallel with pisteuō","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.sourceName","book":"John","chapter":4,"decisionKey":"sourceName","source":{"greekPresented":"ὁ Ἰησοῦς / ὁ κύριος · ho Iēsous / ho kyrios","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom did the Pharisees hear about in verse 1?","summary":"Important early witnesses divide between ‘Jesus’ and ‘the Lord.’ Either could have prompted scribal harmonization; the project keeps the variation visible.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"jesus","rationale":"Jesus is the continuous-reading default, but the early division between the proper name and ‘the Lord’ is substantial enough that neither should be concealed.","evidence":{"external":"Both readings occur in major early witnesses.","internal":"Either reading could arise by harmonizing the subject with the surrounding narrative or replacing a name with a reverential title."},"options":[{"id":"jesus","text":"Jesus","description":"Project default · named subject","isDefault":true,"witnesses":"Ἰησοῦς · א, D, L, W and others"},{"id":"lord","text":"the Lord","description":"Major ancient reading","isDefault":false,"witnesses":"κύριος · P66, P75, B, C and others"},{"id":"open","text":"Jesus [variant: the Lord]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · presents both subjects"}],"revisionHistory":[]},
{"id":"john.4.judeans","book":"John","chapter":4,"decisionKey":"judeans","source":{"greekPresented":"οἱ Ἰουδαῖοι · hoi Ioudaioi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who sent the priests and Levites?","summary":"Ioudaioi can identify Jews generally, people from Judea, or—in this narrative setting—the Judean religious authorities. English must choose how much context to supply.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"judeans","rationale":"“The Judeans” is default because Ioudaioi can carry a geographic and regional identity in this setting and avoids turning a particular delegation into an undifferentiated statement about all Jews. “Authorities” fits the narrative role but supplies an institution not named directly by the noun.","evidence":{"external":null,"internal":null},"options":[{"id":"judeans","text":"the Judeans","description":"Project default · geographic identity retained","isDefault":true,"witnesses":null},{"id":"jews","text":"the Jews","description":"Traditional broad rendering","isDefault":false,"witnesses":null},{"id":"authorities","text":"the Judean authorities","description":"Narrative institution foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.dealSamaritans","book":"John","chapter":4,"decisionKey":"dealSamaritans","source":{"greekPresented":"οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρίταις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John say Judeans do not do with Samaritans?","summary":"Synchraomai can mean associate or have dealings with, and may also imply using things jointly. The social boundary is certain; whether shared vessels are specifically in view is debated.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"deal","rationale":"“Do not deal with” is default because synchraomai clearly marks a prohibited social interaction while leaving its precise scope open. “Associate with” broadens the social separation; “share vessels with” states a plausible concrete implication that remains debated rather than explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"deal","text":"do not deal with","description":"Project default · broad social sense","isDefault":true,"witnesses":null},{"id":"associate","text":"do not associate with","description":"Social separation foregrounded","isDefault":false,"witnesses":null},{"id":"share","text":"do not share vessels with","description":"Possible concrete implication","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.sixthHour4","book":"John","chapter":4,"decisionKey":"sixthHour4","source":{"greekPresented":"ὥρα ἦν ὡς ἕκτη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the well scene’s time be displayed?","summary":"The Greek gives the sixth hour. Under ordinary daylight reckoning this is approximately noon, but converting it hides the ancient time system.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sixth","rationale":"“About the sixth hour” is default because it preserves John’s ancient time expression without turning an assumed reckoning into translated text. “About noon” is the likely ordinary-daylight equivalent, but the conversion is explanatory and not written in the verse.","evidence":{"external":null,"internal":null},"options":[{"id":"sixth","text":"about the sixth hour","description":"Project default · source convention","isDefault":true,"witnesses":null},{"id":"noon","text":"about noon","description":"Modern equivalent","isDefault":false,"witnesses":null},{"id":"both","text":"about the sixth hour—around noon","description":"Both displayed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.gift4","book":"John","chapter":4,"decisionKey":"gift4","source":{"greekPresented":"τὴν δωρεὰν τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should dōrea be rendered?","summary":"Dōrea is a freely given gift. ‘Gift’ preserves the noun while ‘free gift’ exposes its unearned character.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"gift","rationale":"“The gift of God” is default because it directly preserves the noun dōrea and lets the surrounding conversation identify the gift. “Free gift” makes its freely given character explicit, while “what God gives” changes the noun into an interpreted action.","evidence":{"external":null,"internal":null},"options":[{"id":"gift","text":"the gift of God","description":"Project default · direct noun","isDefault":true,"witnesses":null},{"id":"free","text":"God’s free gift","description":"Unearned character","isDefault":false,"witnesses":null},{"id":"giving","text":"what God gives","description":"Action foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.livingWater","book":"John","chapter":4,"decisionKey":"livingWater","source":{"greekPresented":"ὕδωρ ζῶν · hydōr zōn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should ‘living water’ sound in English?","summary":"The phrase can name fresh, flowing water while also carrying the life-giving sense developed in the conversation. Rendering only one sense collapses the wordplay.","layers":["TRANSLATION"],"confidence":"unresolved","defaultOptionId":"living","rationale":"“Living water” is default because the same phrase can denote fresh, flowing water and develop into Jesus’ life-giving image. “Flowing” resolves the phrase at the woman’s physical level; “life-giving” resolves it at the discourse’s symbolic level.","evidence":{"external":null,"internal":null},"options":[{"id":"living","text":"living water","description":"Project default · both senses remain open","isDefault":true,"witnesses":null},{"id":"flowing","text":"flowing water","description":"Ordinary physical sense foregrounded","isDefault":false,"witnesses":null},{"id":"life","text":"life-giving water","description":"Symbolic force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.worship","book":"John","chapter":4,"decisionKey":"worship","source":{"greekPresented":"προσκυνέω · proskyneō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will true worshipers do?","summary":"Proskyneō literally evokes bowing or prostrating oneself before another. ‘Worship’ names the established religious action but conceals the bodily posture.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"worship","rationale":"“Worship” is default because it is the established English term for proskyneō in this God-directed setting and reads consistently through the exchange. “Bow before” and “prostrate themselves” restore the verb’s bodily posture but make one physical expression more explicit than ordinary English worship-language does.","evidence":{"external":null,"internal":null},"options":[{"id":"worship","text":"worship","description":"Project default · established English","isDefault":true,"witnesses":null},{"id":"bow","text":"bow before","description":"Embodied action foregrounded","isDefault":false,"witnesses":null},{"id":"prostrate","text":"prostrate themselves before","description":"Physical posture made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.spirit","book":"John","chapter":4,"decisionKey":"spirit","source":{"greekPresented":"πνεῦμα / πνεύματι ἁγίῳ · pneuma / pneumati hagiō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should English capitalization identify the spirit?","summary":"The early majuscule manuscripts do not encode the lowercase-versus-uppercase theological decision. English must either choose or visibly decline to choose.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"lower","rationale":"Lowercase is the default so that English typography does not decide personhood or referent on behalf of manuscripts that contain no capitalization contrast.","evidence":{"external":null,"internal":null},"options":[{"id":"lower","text":"spirit","description":"Project default · manuscript capitalization not invented","isDefault":true,"witnesses":null},{"id":"upper","text":"Spirit","description":"Personal-divine referent foregrounded","isDefault":false,"witnesses":null},{"id":"open","text":"spirit/Spirit","description":"Decision visible in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.christ","book":"John","chapter":4,"decisionKey":"christ","source":{"greekPresented":"ὁ χριστός · ho christos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the Greek title be translated or carried into English?","summary":"Christos means ‘anointed one.’ ‘Christ’ transliterates the Greek; ‘Messiah’ brings forward the corresponding Hebrew-Aramaic title.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"christ","rationale":"“The Christ” is default because it transparently carries the Greek title christos into established English usage. “Anointed One” translates its meaning, while “Messiah” foregrounds the corresponding Semitic title rather than the Greek form John wrote.","evidence":{"external":null,"internal":null},"options":[{"id":"christ","text":"the Christ","description":"Project default · Greek title transliterated","isDefault":true,"witnesses":null},{"id":"anointed","text":"the Anointed One","description":"Greek meaning translated","isDefault":false,"witnesses":null},{"id":"messiah","text":"the Messiah","description":"Semitic equivalent foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.iamHe","book":"John","chapter":4,"decisionKey":"iamHe","source":{"greekPresented":"ἐγώ εἰμι · egō eimi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus identify himself to the woman?","summary":"The Greek says simply ‘I am.’ English often supplies ‘he’ because the preceding topic is the Messiah, but that pronoun is not written.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"iam","rationale":"‘I am’ is default because no predicate pronoun is written. ‘He’ remains available as an English contextual supplement, not as part of the Greek text.","evidence":{"external":null,"internal":null},"options":[{"id":"iam","text":"I am","description":"Project default · no supplied predicate","isDefault":true,"witnesses":null},{"id":"he","text":"I am he","description":"Context supplied in English","isDefault":false,"witnesses":null},{"id":"explicit","text":"I—the one speaking to you—am","description":"Greek order and identification foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.food","book":"John","chapter":4,"decisionKey":"food","source":{"greekPresented":"βρῶμα · brōma","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ nourishment be named?","summary":"Brōma is food—what is eaten. ‘Meat’ in older English once meant food generally but now falsely suggests animal flesh.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"food","rationale":"“Food” is default because it is the direct modern-English category represented by brōma. “Nourishment” foregrounds sustaining function, while traditional “meat” now misleadingly suggests animal flesh rather than the older broad sense of something eaten.","evidence":{"external":null,"internal":null},"options":[{"id":"food","text":"food","description":"Project default · direct modern English","isDefault":true,"witnesses":null},{"id":"nourishment","text":"nourishment","description":"Sustaining function foregrounded","isDefault":false,"witnesses":null},{"id":"meat","text":"meat","description":"Traditional older-English wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.whiteHarvest","book":"John","chapter":4,"decisionKey":"whiteHarvest","source":{"greekPresented":"λευκαί εἰσιν πρὸς θερισμόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say about the fields?","summary":"The fields are literally ‘white toward harvest’—an image of ripeness and readiness. ‘Ripe’ explains the idiom; ‘white’ preserves the image.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"white","rationale":"“White for harvest” is default because it preserves John’s visible field image and the directional force toward reaping. “Ripe” interprets the agricultural idiom clearly; “ready to be harvested” states its meaning while removing the color imagery.","evidence":{"external":null,"internal":null},"options":[{"id":"white","text":"white for harvest","description":"Project default · source image preserved","isDefault":true,"witnesses":null},{"id":"ripe","text":"ripe for harvest","description":"Idiom interpreted","isDefault":false,"witnesses":null},{"id":"ready","text":"ready to be harvested","description":"Meaning made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.royalOfficial","book":"John","chapter":4,"decisionKey":"royalOfficial","source":{"greekPresented":"βασιλικός · basilikos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who approached Jesus from Capernaum?","summary":"Basilikos means royal or belonging to a king and can identify a royal official or courtier. The Greek does not call him a generic nobleman.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"official","rationale":"“Royal official” is default because basilikos identifies someone attached to royal service or authority without specifying his precise court office. “Courtier” narrows the role, while “royal man” exposes the adjective more mechanically but is unnatural English.","evidence":{"external":null,"internal":null},"options":[{"id":"official","text":"royal official","description":"Project default · role and affiliation","isDefault":true,"witnesses":null},{"id":"courtier","text":"courtier","description":"Court service foregrounded","isDefault":false,"witnesses":null},{"id":"royal","text":"royal man","description":"Formally direct wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.sign","book":"John","chapter":4,"decisionKey":"sign","source":{"greekPresented":"σημεῖον · sēmeion","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John call Jesus’ act at Cana?","summary":"John calls it a sign—an event that points beyond itself. ‘Miracle’ describes extraordinariness but removes John’s chosen semiotic language.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sign","rationale":"“Sign” is default because sēmeion is John’s deliberate category for an act that points beyond itself. “Miracle” communicates extraordinariness but loses that pointing function; “attesting sign” makes the function explicit by adding interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"sign","text":"sign","description":"Project default · John’s term preserved","isDefault":true,"witnesses":null},{"id":"attesting","text":"attesting sign","description":"Pointing function made explicit","isDefault":false,"witnesses":null},{"id":"miracle","text":"miracle","description":"Extraordinary act foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.4.trust","book":"John","chapter":4,"decisionKey":"trust","source":{"greekPresented":"πιστεύω / ἐπίστευεν · pisteuō / episteuen","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should John’s trust/entrust wordplay remain visible?","summary":"Verses 23–24 repeat the same verb: many trusted into Jesus’ name, but Jesus did not entrust himself to them. Using ‘believe’ only in verse 23 hides the reversal.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"trust","rationale":"“Trust” is default for pisteuō because it remains workable across John’s repeated uses with persons, names, and spoken words, and it preserves the trust/entrust reversal in 2:23–24. “Believe” is familiar theological English, but it can hide both relational direction and John’s recoverable verbal echoes.","evidence":{"external":null,"internal":null},"options":[{"id":"trust","text":"trusted / entrust","description":"Project default · English wordplay preserved","isDefault":true,"witnesses":null},{"id":"believe","text":"believed / entrust","description":"Conventional first use","isDefault":false,"witnesses":null},{"id":"commit","text":"believed / commit","description":"Traditional contrast","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.feastArticle","book":"John","chapter":5,"decisionKey":"feastArticle","source":{"greekPresented":"ἑορτὴ / ἡ ἑορτή · heortē / hē heortē","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Was this ‘a feast’ or ‘the feast’ of the Judeans?","summary":"Early witnesses vary over the article. Without it, John leaves the festival unnamed; with it, readers often infer a particular major feast.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"a","rationale":"The anarthrous ‘a feast’ is the working default, but the article is genuinely disputed and the festival cannot be identified securely from the text alone.","evidence":{"external":"Early witnesses divide over the presence of the article.","internal":"Both omission of a short article and addition to identify a known feast are ordinary copying possibilities."},"options":[{"id":"a","text":"a feast of the Judeans","description":"Project default · anarthrous reading","isDefault":true,"witnesses":"Without article · P66, P75, B and others"},{"id":"the","text":"the feast of the Judeans","description":"Ancient reading with article","isDefault":false,"witnesses":"With article · א, C and others"},{"id":"open","text":"a [variant: the] feast of the Judeans","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · article variation shown in-line"}],"revisionHistory":[]},
{"id":"john.5.poolName","book":"John","chapter":5,"decisionKey":"poolName","source":{"greekPresented":"Βηθζαθά / Βηθεσδά / Βηθσαϊδά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What name did the pool bear?","summary":"The surviving Greek witnesses preserve several forms, chiefly Bethzatha, Bethesda, and Bethsaida. Bethesda became traditional; Bethzatha has strong early support.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"bethzatha","rationale":"Bethzatha is the working default because of strong early support, but the place-name tradition is unusually unstable and should not be presented as settled.","evidence":{"external":"Surviving witnesses preserve Bethzatha, Bethesda, Bethsaida, and additional spellings.","internal":"Unfamiliar Semitic place names are especially vulnerable to phonetic substitution and attempted geographic correction."},"options":[{"id":"bethzatha","text":"Bethzatha","description":"Project default · strong early support","isDefault":true,"witnesses":"Βηθζαθά · P75, B and related support"},{"id":"bethesda","text":"Bethesda","description":"Traditional form","isDefault":false,"witnesses":"Βηθεσδά · A, C and later support"},{"id":"bethsaida","text":"Bethsaida","description":"Ancient alternative","isDefault":false,"witnesses":"Βηθσαϊδά · P66 and other witnesses"},{"id":"open","text":"Bethzatha [Bethesda/Bethsaida]","description":"Variation visible in-line","isDefault":false,"witnesses":"Display option · principal spellings presented together"}],"revisionHistory":[]},
{"id":"john.5.poolAddition","book":"John","chapter":5,"decisionKey":"poolAddition","source":{"greekPresented":"ἐκδεχομένων… / ἄγγελος γὰρ κυρίου…","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the water-stirring explanation appear?","summary":"The ending of verse 3 and all of verse 4 are absent from P66, P75, Sinaiticus, Vaticanus, and other early witnesses. They explain the belief presupposed by the sick man’s reply in verse 7.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"The water-stirring explanation is omitted by default because it is absent from the earliest and strongest witnesses, moves within the tradition, and bears signs of explanatory expansion.","evidence":{"external":"Absent from P66, P75, א, B, C* and D; included with variation in A, C³, K, L, Θ, Ψ and the Byzantine tradition.","internal":"The addition explains verse 7 and varies in wording and location—features characteristic of a marginal explanation entering the text."},"options":[{"id":"omit","text":"omit the explanation","description":"Project default · earliest witnesses","isDefault":true,"witnesses":"Omit · P66, P75, א, B, C*, D"},{"id":"include","text":"include the angel and stirred water","description":"Later traditional addition","isDefault":false,"witnesses":"Include · A, C³, K, L, Θ, Ψ, Byzantine tradition"},{"id":"marked","text":"show as a bracketed variant","description":"Addition visible but distinguished","isDefault":false,"witnesses":"Display option · later explanation retained in brackets"}],"revisionHistory":[]},
{"id":"john.5.pallet","book":"John","chapter":5,"decisionKey":"pallet","source":{"greekPresented":"κράβαττος · krabattos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was the healed man told to carry?","summary":"Krabattos names a poor person’s small portable bed, pallet, or mat—not a furnished bed. John repeats the same object throughout the dispute.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"pallet","rationale":"“Pallet” is default because krabattos describes the small portable bedding the healed man could pick up and carry, and John repeats the same object through the dispute. “Mat” is plainer modern English; “bed” is broader and can suggest furniture the scene does not require.","evidence":{"external":null,"internal":null},"options":[{"id":"pallet","text":"pallet","description":"Project default · portable bed","isDefault":true,"witnesses":null},{"id":"mat","text":"mat","description":"Plain modern English","isDefault":false,"witnesses":null},{"id":"bed","text":"bed","description":"Traditional broad rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.equalGod","book":"John","chapter":5,"decisionKey":"equalGod","source":{"greekPresented":"ἴσον ἑαυτὸν ποιῶν τῷ θεῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What equality did Jesus’ opponents perceive?","summary":"The clause literally says he was ‘making himself equal to God.’ It reports the narrator’s explanation of why they intensified their effort to kill him.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"equal","rationale":"“Making himself equal to God” is default because it follows the participial construction directly and preserves the narrator’s stated explanation of the opponents’ response. “Claiming equality” shifts the wording toward reported assertion, while “same level” paraphrases the relation.","evidence":{"external":null,"internal":null},"options":[{"id":"equal","text":"making himself equal to God","description":"Project default · direct syntax","isDefault":true,"witnesses":null},{"id":"same","text":"putting himself on the same level as God","description":"Relational force explained","isDefault":false,"witnesses":null},{"id":"claiming","text":"claiming equality with God","description":"Claim-language supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.amen","book":"John","chapter":5,"decisionKey":"amen","source":{"greekPresented":"ἀμὴν ἀμήν · amēn amēn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should Jesus’ doubled Hebrew affirmation be translated?","summary":"John preserves amen twice at the beginning of Jesus’ saying. ‘Truly, truly’ translates its force but conceals the preserved Semitic sound.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"amen","rationale":"“Amen, amen” is default because John preserves the Semitic affirmation and its deliberate doubling at the beginning of Jesus’ saying. “Truly, truly” translates the force but conceals the retained sound and formula.","evidence":{"external":null,"internal":null},"options":[{"id":"amen","text":"Amen, amen","description":"Project default · preserved form","isDefault":true,"witnesses":null},{"id":"truly","text":"Truly, truly","description":"Meaning translated","isDefault":false,"witnesses":null},{"id":"both","text":"Amen, amen—truly","description":"Form and meaning together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.fromSelf","book":"John","chapter":5,"decisionKey":"fromSelf","source":{"greekPresented":"ἀφ’ ἑαυτοῦ · aph’ heautou","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What can the Son do ‘from himself’?","summary":"The phrase concerns source or independent initiative. ‘Of himself’ can sound like inability; ‘from himself’ keeps the relational origin of action visible.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"from","rationale":"“From himself” is default because aph’ heautou identifies source or initiative and keeps the Son’s action relationally oriented to what he sees the Father doing. “On his own” foregrounds independence; traditional “of himself” can misleadingly sound like a statement about ability alone.","evidence":{"external":null,"internal":null},"options":[{"id":"from","text":"from himself","description":"Project default · source foregrounded","isDefault":true,"witnesses":null},{"id":"own","text":"on his own","description":"Independent action foregrounded","isDefault":false,"witnesses":null},{"id":"of","text":"of himself","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.lifeSelf5","book":"John","chapter":5,"decisionKey":"lifeSelf5","source":{"greekPresented":"ζωὴν ἐν ἑαυτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the Father grant the Son to have?","summary":"The phrase is literally life in himself. English paraphrases often interpret it as self-existent or life-giving power.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"in","rationale":"“Life in himself” is default because it preserves both the noun and the en heautō relation without explaining what that indwelling life entails. “Life in his own being” emphasizes possession, while “life-giving power” interprets function beyond the phrase itself.","evidence":{"external":null,"internal":null},"options":[{"id":"in","text":"life in himself","description":"Project default · wording retained","isDefault":true,"witnesses":null},{"id":"own","text":"life in his own being","description":"Possession foregrounded","isDefault":false,"witnesses":null},{"id":"source","text":"life-giving power in himself","description":"Function interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.sonMan","book":"John","chapter":5,"decisionKey":"sonMan","source":{"greekPresented":"ὁ υἱὸς τοῦ ἀνθρώπου · ho huios tou anthrōpou","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the title’s ordinary words remain audible?","summary":"The phrase literally reads ‘the son of the human/man.’ Capitalizing it as a fixed title is an English editorial decision absent from majuscule manuscripts.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"title","rationale":"“The Son of Man” is default because the phrase functions as Jesus’ recognizable self-designation in the narrative. The lowercase alternatives remain available because Greek majuscule manuscripts do not supply English title capitalization and the underlying words still mean “son of the human/man.”","evidence":{"external":null,"internal":null},"options":[{"id":"title","text":"the Son of Man","description":"Project default · conventional title","isDefault":true,"witnesses":null},{"id":"lower","text":"the son of the human","description":"Words and capitalization exposed","isDefault":false,"witnesses":null},{"id":"man","text":"the son of man","description":"Literal phrase without title capitalization","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.resurrection","book":"John","chapter":5,"decisionKey":"resurrection","source":{"greekPresented":"ἀνάστασιν ζωῆς / ἀνάστασιν κρίσεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the two resurrections be contrasted?","summary":"John pairs resurrection of life with resurrection of krisis—judgment or decision. ‘Condemnation’ supplies a specifically negative verdict beyond the noun itself.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"judgment","rationale":"“Resurrection of life / resurrection of judgment” is default because it preserves John’s paired nouns and the krinō/krisis word-family used throughout the discourse. “Condemnation” supplies a negative verdict more specific than krisis; “decision” exposes the judicial category but sounds less natural here.","evidence":{"external":null,"internal":null},"options":[{"id":"judgment","text":"resurrection of life / resurrection of judgment","description":"Project default · paired nouns preserved","isDefault":true,"witnesses":null},{"id":"condemnation","text":"resurrection of life / resurrection of condemnation","description":"Negative outcome foregrounded","isDefault":false,"witnesses":null},{"id":"decision","text":"resurrection of life / resurrection of decision","description":"Judicial decision foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.testimony","book":"John","chapter":5,"decisionKey":"testimony","source":{"greekPresented":"μαρτυρία / μαρτυρέω · martyria / martyreō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s central witness-language sound?","summary":"The noun and verb belong to one Greek word-family. English often hides that repetition by alternating ‘witness’ and ‘testimony.’","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"witness","rationale":"“Witness” is default because it can serve John’s related noun and verb forms with the least disruption, allowing the repeated martyria/martyreō word-family to remain audible where polished English often conceals it.","evidence":{"external":null,"internal":null},"options":[{"id":"witness","text":"witness","description":"Project default · keeps the word-family visible","isDefault":true,"witnesses":null},{"id":"testimony","text":"testimony","description":"Formal evidentiary sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.searchScriptures","book":"John","chapter":5,"decisionKey":"searchScriptures","source":{"greekPresented":"ἐραυνᾶτε τὰς γραφάς · eraunate tas graphas","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Jesus commanding them to search—or stating that they do?","summary":"The same Greek form can be imperative, ‘Search the Scriptures,’ or indicative, ‘You search the Scriptures.’ The following clause naturally describes their existing practice, but grammar alone does not settle it.","layers":["GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"statement","rationale":"The indicative ‘You search’ is the working default because the surrounding sentence describes the hearers’ existing confidence, while the identical Greek form permits the traditional command.","evidence":{"external":null,"internal":null},"options":[{"id":"statement","text":"You search the Scriptures","description":"Project default · describes their practice","isDefault":true,"witnesses":null},{"id":"command","text":"Search the Scriptures","description":"Traditional imperative reading","isDefault":false,"witnesses":null},{"id":"open","text":"You search / Search the Scriptures","description":"Grammatical ambiguity visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.5.onlyGod5","book":"John","chapter":5,"decisionKey":"onlyGod5","source":{"greekPresented":"τοῦ μόνου θεοῦ / τοῦ μόνου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"From whom does the singular glory come?","summary":"Most witnesses explicitly read ‘the only God’; a significant early reading has simply ‘the only one,’ leaving God implicit.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"god","rationale":"“From the only God” is default because the explicit theou reading is broadly attested and produces a clear contrast between glory received from one another and glory sought from God. The shorter “from the only one” has significant early support and remains open rather than being silently absorbed.","evidence":{"external":"Most surviving witnesses explicitly include θεοῦ, while an important early stream omits the noun and leaves “the only one” as the written expression.","internal":"Either omission of a short familiar noun or expansion to clarify the implied referent is plausible, so the shorter reading remains a genuine open textual decision."},"options":[{"id":"god","text":"from the only God","description":"Project default · broadly attested wording","isDefault":true,"witnesses":"θεοῦ included · broad Greek manuscript support"},{"id":"one","text":"from the only one","description":"Important shorter reading","isDefault":false,"witnesses":"θεοῦ omitted · important early support"},{"id":"open","text":"from the only [God/one]","description":"Textual fork visible","isDefault":false,"witnesses":"Display option · both surviving forms shown"}],"revisionHistory":[]},
{"id":"john.6.passover","book":"John","chapter":6,"decisionKey":"passover","source":{"greekPresented":"τὸ πάσχα τῶν Ἰουδαίων · to pascha tōn Ioudaiōn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose Passover does John identify?","summary":"The phrase is literally ‘the Passover of the Ioudaioi.’ Depending on how Ioudaioi is understood, this may be Jewish or Judean identification.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"judeans","rationale":"“The Passover of the Judeans” is default to keep Ioudaioi consistent with the project’s geographically transparent rendering and to preserve John’s explicit qualifier. “Jewish Passover” gives the conventional ethnic-religious sense, while omitting the qualifier removes wording present in the Greek.","evidence":{"external":null,"internal":null},"options":[{"id":"judeans","text":"the Passover of the Judeans","description":"Project default · geographic wording consistent","isDefault":true,"witnesses":null},{"id":"jewish","text":"the Jewish Passover","description":"Conventional ethnic-religious rendering","isDefault":false,"witnesses":null},{"id":"passover","text":"the Passover","description":"English omits John’s qualifier","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.sign","book":"John","chapter":6,"decisionKey":"sign","source":{"greekPresented":"σημεῖον · sēmeion","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John call Jesus’ act at Cana?","summary":"John calls it a sign—an event that points beyond itself. ‘Miracle’ describes extraordinariness but removes John’s chosen semiotic language.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sign","rationale":"“Sign” is default because sēmeion is John’s deliberate category for an act that points beyond itself. “Miracle” communicates extraordinariness but loses that pointing function; “attesting sign” makes the function explicit by adding interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"sign","text":"sign","description":"Project default · John’s term preserved","isDefault":true,"witnesses":null},{"id":"attesting","text":"attesting sign","description":"Pointing function made explicit","isDefault":false,"witnesses":null},{"id":"miracle","text":"miracle","description":"Extraordinary act foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.menNumber","book":"John","chapter":6,"decisionKey":"menNumber","source":{"greekPresented":"οἱ ἄνδρες · hoi andres","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does John number at the meal?","summary":"Andres specifically means adult males, unlike the broader anthrōpoi. The count names about five thousand men without stating how many women or children were also present.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"men","rationale":"“Men” is default because andres specifically identifies adult males in the stated count, unlike the broader anthrōpoi. “People” may better evoke the whole crowd but changes whom John explicitly numbers; “adult males” makes the lexical category fully explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"men","text":"men","description":"Project default · lexical gender preserved","isDefault":true,"witnesses":null},{"id":"people","text":"people","description":"Broader crowd foregrounded","isDefault":false,"witnesses":null},{"id":"males","text":"adult males","description":"Category made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.distributeAddition","book":"John","chapter":6,"decisionKey":"distributeAddition","source":{"greekPresented":"διέδωκεν τοῖς ἀνακειμένοις / τοῖς μαθηταῖς…","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Did Jesus distribute directly—or through the disciples?","summary":"The earliest text says Jesus distributed to those reclining. A later expansion inserts the disciples as intermediaries, harmonizing John with the Synoptic feeding accounts.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"direct","rationale":"The shorter reading is default because it has decisive early support and the longer reading transparently harmonizes John’s distribution sequence with the Synoptic accounts.","evidence":{"external":"The direct distribution is supported by P66, P75, א, B, C, D and other early witnesses; the disciples clause dominates much of the later tradition.","internal":"Scribes had an obvious reason to insert the disciples from the parallel feeding narratives; omission of both coordinated clauses is less readily explained."},"options":[{"id":"direct","text":"he distributed to those reclining","description":"Project default · shorter early reading","isDefault":true,"witnesses":"Shorter · P66, P75, א, B, C, D, L, W"},{"id":"disciples","text":"he gave to the disciples, and the disciples to those reclining","description":"Later expanded reading","isDefault":false,"witnesses":"Expanded · later Greek and Byzantine tradition"},{"id":"marked","text":"he [gave to the disciples, who] distributed to those reclining","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · expanded mediation shown in brackets"}],"revisionHistory":[]},
{"id":"john.6.seaWalk","book":"John","chapter":6,"decisionKey":"seaWalk","source":{"greekPresented":"περιπατοῦντα ἐπὶ τῆς θαλάσσης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Was Jesus walking on the sea—or at its surface?","summary":"Epi with the genitive can express location upon or over something. The narrative context strongly supports ‘on the sea,’ while English alternatives can preserve spatial strangeness.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"on","rationale":"“Walking on the sea” is default because epi with the genitive can locate movement upon a surface and the narrative plainly presents Jesus traversing the water. “Upon” preserves more formal spatial wording, while “over” can suggest movement suspended above it.","evidence":{"external":null,"internal":null},"options":[{"id":"on","text":"walking on the sea","description":"Project default · contextual surface reading","isDefault":true,"witnesses":null},{"id":"upon","text":"walking upon the sea","description":"Formal spatial wording","isDefault":false,"witnesses":null},{"id":"over","text":"walking over the sea","description":"Movement above foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.egoIAm","book":"John","chapter":6,"decisionKey":"egoIAm","source":{"greekPresented":"ἐγώ εἰμι · egō eimi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say on the sea?","summary":"The Greek says ‘I am.’ In this context it can function as ordinary self-identification, ‘It is I,’ while retaining the exact expression that carries greater weight elsewhere in John.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"iam","rationale":"The project preserves the written ‘I am’ while allowing the ordinary conversational rendering ‘It is I.’ The decision concerns English predication, not competing Greek readings.","evidence":{"external":null,"internal":null},"options":[{"id":"iam","text":"I am","description":"Project default · Greek form preserved","isDefault":true,"witnesses":null},{"id":"itIsI","text":"It is I","description":"Idiomatic self-identification","isDefault":false,"witnesses":null},{"id":"both","text":"I am—it is I","description":"Form and conversational force together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.workFood","book":"John","chapter":6,"decisionKey":"workFood","source":{"greekPresented":"ἐργάζεσθε μὴ τὴν βρῶσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the hearers told not to work for?","summary":"Ergazomai is to work or labor; brōsis can mean food or eating. The saying contrasts perishing nourishment with nourishment remaining into age-enduring life.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"work","rationale":"“Do not work for the food” is default because it preserves ergazomai and keeps the work-language connected to the crowd’s following question about the works of God. “Labor” intensifies effort, while “seek” interprets the goal but removes the repeated verb.","evidence":{"external":null,"internal":null},"options":[{"id":"work","text":"Do not work for the food","description":"Project default · repeated work-language","isDefault":true,"witnesses":null},{"id":"labor","text":"Do not labor for the food","description":"Effort foregrounded","isDefault":false,"witnesses":null},{"id":"seek","text":"Do not seek the food","description":"Goal interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.seal6","book":"John","chapter":6,"decisionKey":"seal6","source":{"greekPresented":"ἐσφράγισεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the Father do to the Son of Man?","summary":"Sphragizō means seal—marking ownership, authentication, or authorization. Choosing one explanation can narrow the image.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"seal","rationale":"“Set his seal” is default because sphragizō preserves the concrete image without choosing whether ownership, authentication, commissioning, or authorization is primary. The other options explain plausible functions of the seal but necessarily narrow it.","evidence":{"external":null,"internal":null},"options":[{"id":"seal","text":"set his seal","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"authorized","text":"authorized him","description":"Function foregrounded","isDefault":false,"witnesses":null},{"id":"marked","text":"marked him as his own","description":"Ownership foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.believeInto","book":"John","chapter":6,"decisionKey":"believeInto","source":{"greekPresented":"πιστεύητε εἰς · pisteuēte eis","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s unusual believing construction sound?","summary":"John frequently writes believe ‘into’ a person. Ordinary English requires ‘in,’ but ‘into’ preserves the directional and relational construction.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"trust","rationale":"‘Trust in’ is the readable default; ‘trust into’ remains available to expose John’s directional eis construction without pretending it is ordinary English.","evidence":{"external":null,"internal":null},"options":[{"id":"trust","text":"trust in","description":"Project default · relational English","isDefault":true,"witnesses":null},{"id":"into","text":"trust into","description":"Greek preposition exposed","isDefault":false,"witnesses":null},{"id":"believe","text":"believe in","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.lastDay","book":"John","chapter":6,"decisionKey":"lastDay","source":{"greekPresented":"ἐν τῇ ἐσχάτῃ ἡμέρᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When does Jesus say he will raise them?","summary":"Eschatē is last, final, or farthest. ‘The last day’ is direct and repeated four times in the discourse; ‘final day’ conveys the same temporal endpoint in modern English.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"last","rationale":"“On the last day” is default because it directly renders eschatē hēmera and preserves the phrase repeated four times in the discourse. “Final day” is clear modern English but weakens that exact repetition; retaining eschatē imports Greek unnecessarily.","evidence":{"external":null,"internal":null},"options":[{"id":"last","text":"on the last day","description":"Project default · repeated phrase preserved","isDefault":true,"witnesses":null},{"id":"final","text":"on the final day","description":"Modern temporal English","isDefault":false,"witnesses":null},{"id":"eschaton","text":"on the eschatē day","description":"Greek term left visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.draw","book":"John","chapter":6,"decisionKey":"draw","source":{"greekPresented":"ἑλκύσῃ · helkysē","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the Father do to the one who comes?","summary":"Helkyō can mean draw, pull, or drag. ‘Draw’ preserves attraction without deciding whether the force is gentle or coercive.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"draw","rationale":"“Draws” is default because helkyō can range from attraction to forceful pulling and English “draw” leaves that intensity comparatively open. “Pulls” makes physical force more audible, while “drags” selects the strongest coercive end of the range.","evidence":{"external":null,"internal":null},"options":[{"id":"draw","text":"draws","description":"Project default · force left open","isDefault":true,"witnesses":null},{"id":"pull","text":"pulls","description":"Physical force foregrounded","isDefault":false,"witnesses":null},{"id":"drag","text":"drags","description":"Strong compulsion foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.eatFlesh","book":"John","chapter":6,"decisionKey":"eatFlesh","source":{"greekPresented":"φάγητε / τρώγων · phagēte / trōgōn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s changing verbs for eating be heard?","summary":"The discourse begins with the ordinary verb phagein and later repeatedly uses trōgein, a concrete verb for eating that can sound like chewing or gnawing. English often flattens both to ‘eat.’","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"distinguish","rationale":"The default differentiates phagein and trōgein without forcing the most graphic possible English. This preserves John’s verbal shift while leaving its rhetorical force open.","evidence":{"external":null,"internal":null},"options":[{"id":"distinguish","text":"eat / feed on","description":"Project default · verbal shift remains audible","isDefault":true,"witnesses":null},{"id":"eat","text":"eat / eat","description":"Natural English flattened","isDefault":false,"witnesses":null},{"id":"gnaw","text":"eat / gnaw","description":"Concrete force intensified","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.sonMan","book":"John","chapter":6,"decisionKey":"sonMan","source":{"greekPresented":"ὁ υἱὸς τοῦ ἀνθρώπου · ho huios tou anthrōpou","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the title’s ordinary words remain audible?","summary":"The phrase literally reads ‘the son of the human/man.’ Capitalizing it as a fixed title is an English editorial decision absent from majuscule manuscripts.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"title","rationale":"“The Son of Man” is default because the phrase functions as Jesus’ recognizable self-designation in the narrative. The lowercase alternatives remain available because Greek majuscule manuscripts do not supply English title capitalization and the underlying words still mean “son of the human/man.”","evidence":{"external":null,"internal":null},"options":[{"id":"title","text":"the Son of Man","description":"Project default · conventional title","isDefault":true,"witnesses":null},{"id":"lower","text":"the son of the human","description":"Words and capitalization exposed","isDefault":false,"witnesses":null},{"id":"man","text":"the son of man","description":"Literal phrase without title capitalization","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.becauseMe6","book":"John","chapter":6,"decisionKey":"becauseMe6","source":{"greekPresented":"ζήσει δι’ ἐμέ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will the one feeding on Jesus live?","summary":"Dia with the accusative can mean because of, on account of, or through. The phrase can name cause or mediation.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"because","rationale":"“Will live because of me” is default because dia with the accusative ordinarily marks cause or reason. “Through me” foregrounds mediation and is contextually meaningful, while “on account of me” preserves the causal relation in more formal English.","evidence":{"external":null,"internal":null},"options":[{"id":"because","text":"will live because of me","description":"Project default · causal force","isDefault":true,"witnesses":null},{"id":"through","text":"will live through me","description":"Mediation foregrounded","isDefault":false,"witnesses":null},{"id":"onAccount","text":"will live on account of me","description":"Formal causal rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.spiritLife","book":"John","chapter":6,"decisionKey":"spiritLife","source":{"greekPresented":"τὸ πνεῦμά ἐστιν τὸ ζῳοποιοῦν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say makes alive?","summary":"Pneuma lacks an English capitalization distinction in the early manuscripts. The clause contrasts spirit with flesh and then identifies Jesus’ sayings as spirit and life.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"lower","rationale":"Lowercase is the typographic default because the earliest manuscripts do not encode the English spirit/Spirit decision; readers can foreground the personal-divine referent if they judge it contextually required.","evidence":{"external":null,"internal":null},"options":[{"id":"lower","text":"the spirit","description":"Project default · capitalization not invented","isDefault":true,"witnesses":null},{"id":"upper","text":"the Spirit","description":"Personal-divine referent foregrounded","isDefault":false,"witnesses":null},{"id":"open","text":"the spirit/Spirit","description":"Editorial decision visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.6.confession69","book":"John","chapter":6,"decisionKey":"confession69","source":{"greekPresented":"ὁ ἅγιος τοῦ θεοῦ / ὁ χριστὸς ὁ υἱός…","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter confess in verse 69?","summary":"The earliest recoverable form is ‘the Holy One of God.’ Later witnesses expand or replace it with forms of ‘the Christ, the Son of the living God,’ familiar from the Synoptic confession.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"holy","rationale":"‘The Holy One of God’ is default because of its strong and diverse early support; the longer Christ/Son forms read as harmonizing expansions toward the familiar Synoptic confession.","evidence":{"external":"The Holy One reading is supported by P75, א, B, C*, D, L and W; expanded Christ/Son forms occur broadly later.","internal":"Expansion toward a familiar confession is more probable than coordinated shortening to the distinctive Johannine form."},"options":[{"id":"holy","text":"the Holy One of God","description":"Project default · strong early reading","isDefault":true,"witnesses":"ὁ ἅγιος τοῦ θεοῦ · P75, א, B, C*, D, L, W"},{"id":"christSon","text":"the Christ, the Son of God","description":"Later expanded reading","isDefault":false,"witnesses":"ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ · parts of the later tradition"},{"id":"living","text":"the Christ, the Son of the living God","description":"Traditional expanded form","isDefault":false,"witnesses":"ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος · Byzantine/traditional form"},{"id":"open","text":"the [Holy One / Christ, Son] of God","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · principal readings shown together"}],"revisionHistory":[]},
{"id":"john.6.devil","book":"John","chapter":6,"decisionKey":"devil","source":{"greekPresented":"διάβολός · diabolos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus call one of the Twelve?","summary":"Diabolos means slanderer or accuser and also functions as the conventional title ‘devil.’ The lack of an article here can be heard as characterization rather than formal identification.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"slanderer","rationale":"‘A slanderer’ is default because diabolos is anarthrous and can characterize Judas; ‘a devil’ remains available where the conventional title is judged primary.","evidence":{"external":null,"internal":null},"options":[{"id":"slanderer","text":"a slanderer","description":"Project default · lexical characterization","isDefault":true,"witnesses":null},{"id":"devil","text":"a devil","description":"Traditional title-language","isDefault":false,"witnesses":null},{"id":"accuser","text":"an accuser","description":"Adversarial role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.notYet","book":"John","chapter":7,"decisionKey":"notYet","source":{"greekPresented":"οὐκ / οὔπω · ouk / oupō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus say ‘I am not going’ or ‘I am not yet going’?","summary":"The addition of ‘yet’ relieves the apparent tension with Jesus going later in secret. Both readings are ancient and the shorter one is more difficult.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"notYet","rationale":"‘Not yet’ is the working default because of strong early attestation, while the more difficult ‘not’ remains fully visible and may have prompted the clarifying addition.","evidence":{"external":"Both readings are early: ‘not yet’ has P66, P75, B and other support; ‘not’ is supported by א, D and others.","internal":"‘Yet’ may have been added to remove apparent contradiction, but accidental loss of the short syllable is also possible."},"options":[{"id":"notYet","text":"I am not yet going up","description":"Project default · strong early support","isDefault":true,"witnesses":"οὔπω · P66, P75, B, L, T, W"},{"id":"not","text":"I am not going up","description":"Ancient difficult reading","isDefault":false,"witnesses":"οὐκ · א, D, K and others"},{"id":"open","text":"I am not [yet] going up","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · uncertain word shown in brackets"}],"revisionHistory":[]},
{"id":"john.7.kairos7","book":"John","chapter":7,"decisionKey":"kairos7","source":{"greekPresented":"ὁ καιρὸς ὁ ἐμός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say is not yet present?","summary":"Kairos is an appointed or fitting time, distinct from a simple duration measured by a clock.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"appointed","rationale":"“My appointed time is not yet present” is default because kairos denotes a fitting or decisive occasion rather than measurable clock-time. “My time” is smoother but loses that qualitative force; “opportunity” emphasizes fitness while weakening the sense of an appointed moment.","evidence":{"external":null,"internal":null},"options":[{"id":"appointed","text":"My appointed time is not yet present","description":"Project default · qualitative time","isDefault":true,"witnesses":null},{"id":"time","text":"My time has not yet come","description":"Natural English","isDefault":false,"witnesses":null},{"id":"opportunity","text":"My proper opportunity is not yet here","description":"Fitness foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.secretOpen","book":"John","chapter":7,"decisionKey":"secretOpen","source":{"greekPresented":"ἐν κρυπτῷ / ἐν παρρησίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did Jesus go to the feast?","summary":"Kryptō means hidden or secret; parrēsia means openly, plainly, or with public boldness. John explicitly contrasts the two modes.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"secret","rationale":"“In secret” is default because it directly preserves en kryptō and John’s explicit contrast with en parrēsia, “openly.” “As one hidden” emphasizes Jesus’ state, while “privately” shifts the phrase toward social access rather than concealment.","evidence":{"external":null,"internal":null},"options":[{"id":"secret","text":"in secret","description":"Project default · direct contrast","isDefault":true,"witnesses":null},{"id":"hidden","text":"as one hidden","description":"State foregrounded","isDefault":false,"witnesses":null},{"id":"privately","text":"privately","description":"Social manner foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.writings7","book":"John","chapter":7,"decisionKey":"writings7","source":{"greekPresented":"γράμματα οἶδεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the Judeans surprised Jesus knows?","summary":"Grammata can mean letters, writings, or formal learning. The following phrase says he had not been taught.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"writings","rationale":"“Know writings” is default because grammata names letters, writings, or learned material and the following phrase focuses on Jesus not having been formally taught. “Learning” explains the educational sense; “Scriptures” supplies a specifically sacred referent not stated by the noun alone.","evidence":{"external":null,"internal":null},"options":[{"id":"writings","text":"know writings","description":"Project default · object retained","isDefault":true,"witnesses":null},{"id":"learning","text":"have such learning","description":"Education foregrounded","isDefault":false,"witnesses":null},{"id":"scripture","text":"know the Scriptures","description":"Religious context supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.teaching","book":"John","chapter":7,"decisionKey":"teaching","source":{"greekPresented":"διδαχή · didachē","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say is not his own?","summary":"Didachē is teaching or instruction. ‘Doctrine’ is traditional but can imply a later formal system absent from the ordinary Greek noun.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"teaching","rationale":"“Teaching” is default because didachē directly names what is taught or instructed in ordinary current English. “Instruction” foregrounds formation, while “doctrine” can import the sense of a later formalized theological system.","evidence":{"external":null,"internal":null},"options":[{"id":"teaching","text":"teaching","description":"Project default · direct modern English","isDefault":true,"witnesses":null},{"id":"instruction","text":"instruction","description":"Formative content foregrounded","isDefault":false,"witnesses":null},{"id":"doctrine","text":"doctrine","description":"Traditional rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.appearance","book":"John","chapter":7,"decisionKey":"appearance","source":{"greekPresented":"κατ’ ὄψιν · kat’ opsin","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of judgment does Jesus reject?","summary":"The phrase is judgment according to outward sight or appearance, contrasted with righteous judgment.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"appearance","rationale":"“According to appearance” is default because it closely preserves kat’ opsin and the contrast with righteous judgment. “By the surface” interprets outward impression effectively, while “according to face” is mechanically close but unclear in English.","evidence":{"external":null,"internal":null},"options":[{"id":"appearance","text":"according to appearance","description":"Project default · direct phrase","isDefault":true,"witnesses":null},{"id":"surface","text":"by the surface","description":"External impression foregrounded","isDefault":false,"witnesses":null},{"id":"face","text":"according to face","description":"Mechanical wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.righteous7","book":"John","chapter":7,"decisionKey":"righteous7","source":{"greekPresented":"τὴν δικαίαν κρίσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of judgment does Jesus command?","summary":"Dikaios can mean righteous, just, or right. ‘Righteous judgment’ retains the repeated judgment noun after the prohibition against judging by appearance.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"righteous","rationale":"“Judge righteous judgment” is default because it preserves both dikaios and the repeated krisis noun immediately after the command not to judge by appearance. “Judge justly” is natural English but turns the noun into an adverb and conceals the deliberate repetition.","evidence":{"external":null,"internal":null},"options":[{"id":"righteous","text":"judge righteous judgment","description":"Project default · repetition retained","isDefault":true,"witnesses":null},{"id":"justly","text":"judge justly","description":"Natural English","isDefault":false,"witnesses":null},{"id":"right","text":"make right judgment","description":"Correctness foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.dispersion","book":"John","chapter":7,"decisionKey":"dispersion","source":{"greekPresented":"διασπορὰ τῶν Ἑλλήνων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where do the Judeans imagine Jesus will go?","summary":"The phrase can mean the dispersion among the Greeks or the Greek-speaking diaspora. It refers to dispersed Judeans living among gentiles, not simply ‘the Greeks.’","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"dispersion","rationale":"“The dispersion among the Greeks” is default because it keeps both diaspora and its relation to the Greek world visible without deciding whether the phrase foregrounds territory or dispersed people. The compact alternatives make one side of that relationship clearer while narrowing the other.","evidence":{"external":null,"internal":null},"options":[{"id":"dispersion","text":"the dispersion among the Greeks","description":"Project default · both relations visible","isDefault":true,"witnesses":null},{"id":"diaspora","text":"the Greek diaspora","description":"Historical category compacted","isDefault":false,"witnesses":null},{"id":"greeks","text":"the dispersed among the Greeks","description":"People foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.riverBoundary","book":"John","chapter":7,"decisionKey":"riverBoundary","source":{"greekPresented":"ὁ πιστεύων εἰς ἐμέ… καθὼς εἶπεν ἡ γραφή","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the invitation’s sentence boundary fall?","summary":"Ancient punctuation does not decide whether ‘the one trusting in me’ closes the drinking invitation or begins the river saying. The referent of ‘his’ changes with the boundary.","layers":["BOUNDARY","GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"believer","rationale":"The believer-as-source boundary is the continuous-reading default, but manuscript punctuation cannot decide it and the alternative Christ-as-source syntax remains viable.","evidence":{"external":null,"internal":null},"options":[{"id":"believer","text":"rivers flow from the believer","description":"Project default · familiar boundary","isDefault":true,"witnesses":null},{"id":"christ","text":"rivers flow from the Christ","description":"Alternative punctuation","isDefault":false,"witnesses":null},{"id":"open","text":"leave the referent open","description":"Boundary ambiguity visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.spiritGiven","book":"John","chapter":7,"decisionKey":"spiritGiven","source":{"greekPresented":"οὔπω γὰρ ἦν πνεῦμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the text say the spirit ‘was not yet’?","summary":"The earliest form lacks ‘given.’ English often supplies it to avoid sounding as though spirit did not exist. The following clause explains that Jesus was not yet glorified.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"was","rationale":"The default preserves the written clause without supplying ‘given.’ The supplemented option remains available because English otherwise easily mistakes the statement for nonexistence.","evidence":{"external":null,"internal":null},"options":[{"id":"was","text":"spirit was not yet","description":"Project default · no supplied verb","isDefault":true,"witnesses":null},{"id":"given","text":"the Spirit had not yet been given","description":"Traditional supplement","isDefault":false,"witnesses":null},{"id":"open","text":"spirit was not yet [given]","description":"Supplement visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.7.pericope","book":"John","chapter":7,"decisionKey":"pericope","source":{"greekPresented":"ἕκαστος ἐπορεύθη εἰς τὸν οἶκον αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the adulteress passage begin at John 7:53?","summary":"John 7:53–8:11 is absent from the earliest Greek witnesses, appears in different locations in later manuscripts, and has distinctive vocabulary. It is ancient Christian tradition but almost certainly not part of the earliest recoverable form of John here.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"The earliest recoverable text ends at 7:52. The passage remains selectable as ancient tradition, but its absence from early witnesses and unstable location make its secondary placement here highly probable.","evidence":{"external":"Absent from P66, P75, א, B, L, N, T, W and other early witnesses; later manuscripts place it here or after John 7:36, 7:44, 21:25, or Luke 21:38.","internal":"Its vocabulary and style differ from the surrounding Johannine narrative, and its movement within the tradition signals a floating account."},"options":[{"id":"omit","text":"earliest text ends at 7:52","description":"Project default · earliest witnesses","isDefault":true,"witnesses":"Omit · P66, P75, א, B, L, N, T, W"},{"id":"include","text":"Each went to his own house","description":"Traditional passage begins","isDefault":false,"witnesses":"Include here · many later manuscripts and Byzantine tradition"},{"id":"marked","text":"[Each went to his own house]","description":"Passage retained in brackets","isDefault":false,"witnesses":"Display option · later passage boundary shown in brackets"}],"revisionHistory":[]},
{"id":"john.8.pericope","book":"John","chapter":8,"decisionKey":"pericope","source":{"greekPresented":"ἕκαστος ἐπορεύθη εἰς τὸν οἶκον αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the adulteress passage begin at John 7:53?","summary":"John 7:53–8:11 is absent from the earliest Greek witnesses, appears in different locations in later manuscripts, and has distinctive vocabulary. It is ancient Christian tradition but almost certainly not part of the earliest recoverable form of John here.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"The earliest recoverable text ends at 7:52. The passage remains selectable as ancient tradition, but its absence from early witnesses and unstable location make its secondary placement here highly probable.","evidence":{"external":"Absent from P66, P75, א, B, L, N, T, W and other early witnesses; later manuscripts place it here or after John 7:36, 7:44, 21:25, or Luke 21:38.","internal":"Its vocabulary and style differ from the surrounding Johannine narrative, and its movement within the tradition signals a floating account."},"options":[{"id":"omit","text":"earliest text ends at 7:52","description":"Project default · earliest witnesses","isDefault":true,"witnesses":"Omit · P66, P75, א, B, L, N, T, W"},{"id":"include","text":"Each went to his own house","description":"Traditional passage begins","isDefault":false,"witnesses":"Include here · many later manuscripts and Byzantine tradition"},{"id":"marked","text":"[Each went to his own house]","description":"Passage retained in brackets","isDefault":false,"witnesses":"Display option · later passage boundary shown in brackets"}],"revisionHistory":[]},
{"id":"john.8.judge","book":"John","chapter":8,"decisionKey":"judge","source":{"greekPresented":"κρίνω / κρίσις · krinō / krisis","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should judgment and condemnation be distinguished?","summary":"Krinō is to judge or decide; condemnation may be the result but is not the verb’s whole meaning. John then names the judgment itself krisis.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"judge","rationale":"“Judge / judgment” is default because it preserves the krinō/krisis word-family and leaves the act of evaluation distinct from its possible negative verdict. “Condemn” makes the outcome explicit but narrows both words to adverse judgment.","evidence":{"external":null,"internal":null},"options":[{"id":"judge","text":"judge / judgment","description":"Project default · word-family preserved","isDefault":true,"witnesses":null},{"id":"condemn","text":"condemn / condemnation","description":"Negative outcome foregrounded","isDefault":false,"witnesses":null},{"id":"decide","text":"decide concerning / decision","description":"Judicial action opened","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.8.egoIAm","book":"John","chapter":8,"decisionKey":"egoIAm","source":{"greekPresented":"ἐγώ εἰμι · egō eimi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say on the sea?","summary":"The Greek says ‘I am.’ In this context it can function as ordinary self-identification, ‘It is I,’ while retaining the exact expression that carries greater weight elsewhere in John.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"iam","rationale":"The project preserves the written ‘I am’ while allowing the ordinary conversational rendering ‘It is I.’ The decision concerns English predication, not competing Greek readings.","evidence":{"external":null,"internal":null},"options":[{"id":"iam","text":"I am","description":"Project default · Greek form preserved","isDefault":true,"witnesses":null},{"id":"itIsI","text":"It is I","description":"Idiomatic self-identification","isDefault":false,"witnesses":null},{"id":"both","text":"I am—it is I","description":"Form and conversational force together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.8.remain8","book":"John","chapter":8,"decisionKey":"remain8","source":{"greekPresented":"μείνητε ἐν τῷ λόγῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What relationship to Jesus’s word marks a disciple?","summary":"Menō means remain, abide, stay, or continue. John uses it as a major relational verb.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"remain","rationale":"“Remain in my word” is default because it preserves menō, one of John’s major relational verbs, and keeps its connection with remaining, dwelling, and abiding elsewhere in the Gospel. “Continue” explains ongoing practice but changes both the verb and “word” into smoother concepts.","evidence":{"external":null,"internal":null},"options":[{"id":"remain","text":"remain in my word","description":"Project default · Johannine verb","isDefault":true,"witnesses":null},{"id":"abide","text":"abide in my word","description":"Traditional relational force","isDefault":false,"witnesses":null},{"id":"continue","text":"continue in my teaching","description":"Practice foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.8.free","book":"John","chapter":8,"decisionKey":"free","source":{"greekPresented":"ἐλευθερώσει / ἐλεύθεροι · eleutherōsei / eleutheroi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of freedom does the truth make?","summary":"John repeats one word-family: the truth will free you; if the Son frees you, you will truly be free. ‘Set free’ is idiomatic; ‘make free’ preserves the form.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"free","rationale":"“Free” is default because it can preserve the eleutheroō/eleutheros word-family across “the truth will free you” and “you will truly be free.” “Set free” is more idiomatic in the verb position, while “liberate” foregrounds release but weakens the repeated lexical form.","evidence":{"external":null,"internal":null},"options":[{"id":"free","text":"free","description":"Project default · word-family preserved","isDefault":true,"witnesses":null},{"id":"set","text":"set free","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"liberate","text":"liberate","description":"Release foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.8.practiceSin8","book":"John","chapter":8,"decisionKey":"practiceSin8","source":{"greekPresented":"πᾶς ὁ ποιῶν τὴν ἁμαρτίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is enslavement to sin described?","summary":"The participle describes doing or practicing sin, not merely committing a single isolated act.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"practicing","rationale":"“Everyone practicing sin” is default because the present participle describes ongoing doing rather than defining slavery from one isolated act. “Doing sin” is mechanically close but unnatural; “commits sin” is familiar English that can sound merely episodic.","evidence":{"external":null,"internal":null},"options":[{"id":"practicing","text":"everyone practicing sin","description":"Project default · ongoing action","isDefault":true,"witnesses":null},{"id":"doing","text":"everyone doing sin","description":"Mechanical wording","isDefault":false,"witnesses":null},{"id":"commits","text":"everyone who commits sin","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.8.lieFather8","book":"John","chapter":8,"decisionKey":"lieFather8","source":{"greekPresented":"ὁ πατὴρ αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Of what is the devil called father?","summary":"The masculine pronoun can point to the liar; context also naturally produces ‘father of the lie’ or ‘father of lies.’ English must identify the reference.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"it","rationale":"“Its father” is default because it preserves the written pronoun without silently deciding whether the referent is the lie, lying, or the liar. “Father of lies” is idiomatic and contextually natural, while “father of the liar” follows the masculine personal possibility more explicitly.","evidence":{"external":null,"internal":null},"options":[{"id":"it","text":"its father","description":"Project default · pronoun exposed","isDefault":true,"witnesses":null},{"id":"lies","text":"the father of lies","description":"Idiomatic referent","isDefault":false,"witnesses":null},{"id":"liar","text":"the father of the liar","description":"Personal referent","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.8.rejoiceDay8","book":"John","chapter":8,"decisionKey":"rejoiceDay8","source":{"greekPresented":"ἠγαλλιάσατο ἵνα ἴδῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Abraham’s response to Jesus’s day described?","summary":"Agalliaō is stronger than ordinary happiness: rejoice greatly or exult. The hina clause may express purpose or anticipated result.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"rejoiced","rationale":"“Rejoiced that he would see my day” is default because it carries agalliaō’s joy and allows the hina clause to express anticipated result without cumbersome English. “Exulted at the prospect” foregrounds intensity; “in order to see” preserves purpose more mechanically.","evidence":{"external":null,"internal":null},"options":[{"id":"rejoiced","text":"rejoiced that he would see my day","description":"Project default · compact ambiguity","isDefault":true,"witnesses":null},{"id":"exulted","text":"exulted at the prospect of seeing my day","description":"Intensity and anticipation","isDefault":false,"witnesses":null},{"id":"longed","text":"rejoiced in order to see my day","description":"Purpose retained mechanically","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.8.beforeAbraham","book":"John","chapter":8,"decisionKey":"beforeAbraham","source":{"greekPresented":"πρὶν Ἀβραὰμ γενέσθαι ἐγώ εἰμι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should John 8:58 preserve the tense contrast?","summary":"Abraham ‘came to be’ in the aorist infinitive; Jesus says ‘I am’ in the present. Supplying ‘he’ or changing the present to a past tense erases the written contrast.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"direct","rationale":"The default preserves the explicit contrast between Abraham’s coming-to-be and Jesus’ present ‘I am.’ No English predicate or past tense is supplied.","evidence":{"external":null,"internal":null},"options":[{"id":"direct","text":"before Abraham came to be, I am","description":"Project default · tense contrast preserved","isDefault":true,"witnesses":null},{"id":"born","text":"before Abraham was born, I am","description":"Abraham’s coming-to-be interpreted","isDefault":false,"witnesses":null},{"id":"exist","text":"before Abraham existed, I am","description":"Existence foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.worksGod","book":"John","chapter":9,"decisionKey":"worksGod","source":{"greekPresented":"ἀλλ’ ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus explain the blindness—or redirect the question?","summary":"The traditional punctuation makes the man’s blindness serve a purpose: ‘but so that God’s works may be manifested.’ Because early manuscripts do not settle punctuation, the clause can instead begin an exhortation: ‘But let God’s works be manifested in him; we must work…’","layers":["BOUNDARY","GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"traditional","rationale":"The traditional purpose clause remains the continuous-reading default, but the earliest manuscripts do not punctuate the sentence and the action-oriented boundary is grammatically possible.","evidence":{"external":null,"internal":null},"options":[{"id":"traditional","text":"but so that God’s works may be manifested","description":"Project default · traditional syntax","isDefault":true,"witnesses":null},{"id":"redirect","text":"but let God’s works be manifested","description":"Question redirected into action","isDefault":false,"witnesses":null},{"id":"open","text":"but [so that / let] God’s works be manifested","description":"Boundary open in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.mud","book":"John","chapter":9,"decisionKey":"mud","source":{"greekPresented":"πηλός · pēlos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus make from saliva and earth?","summary":"Pēlos is wet clay or mud. ‘Clay’ evokes formed earth; ‘mud’ is plainer physical English.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"mud","rationale":"“Mud” is default because pēlos directly names the wet earth made from soil and saliva in plain physical English. “Clay” can evoke formed earth and creation imagery, while “earth-paste” explains the mixture but introduces an unnatural coined expression.","evidence":{"external":null,"internal":null},"options":[{"id":"mud","text":"mud","description":"Project default · plain physical image","isDefault":true,"witnesses":null},{"id":"clay","text":"clay","description":"Formed-earth resonance","isDefault":false,"witnesses":null},{"id":"paste","text":"earth-paste","description":"Material process explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.siloam","book":"John","chapter":9,"decisionKey":"siloam","source":{"greekPresented":"Σιλωάμ · ὃ ἑρμηνεύεται Ἀπεσταλμένος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s interpretation of Siloam appear?","summary":"John preserves the place-name and explicitly interprets it as ‘Sent.’ Both layers belong to the narrative.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"“Siloam—which is interpreted ‘Sent’” is default because John intentionally gives both the place-name and its translated meaning. Keeping only Siloam erases the author’s gloss; replacing the name with “Sent” erases the historical location that receives it.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Siloam—which is interpreted ‘Sent’","description":"Project default · both layers","isDefault":true,"witnesses":null},{"id":"siloam","text":"Siloam","description":"Place-name only","isDefault":false,"witnesses":null},{"id":"sent","text":"the pool called ‘Sent’","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.sign","book":"John","chapter":9,"decisionKey":"sign","source":{"greekPresented":"σημεῖον · sēmeion","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John call Jesus’ act at Cana?","summary":"John calls it a sign—an event that points beyond itself. ‘Miracle’ describes extraordinariness but removes John’s chosen semiotic language.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sign","rationale":"“Sign” is default because sēmeion is John’s deliberate category for an act that points beyond itself. “Miracle” communicates extraordinariness but loses that pointing function; “attesting sign” makes the function explicit by adding interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"sign","text":"sign","description":"Project default · John’s term preserved","isDefault":true,"witnesses":null},{"id":"attesting","text":"attesting sign","description":"Pointing function made explicit","isDefault":false,"witnesses":null},{"id":"miracle","text":"miracle","description":"Extraordinary act foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.synagogue9","book":"John","chapter":9,"decisionKey":"synagogue9","source":{"greekPresented":"ἀποσυνάγωγος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What consequence had been agreed for confessing Jesus?","summary":"Aposynagōgos literally describes being put away from the synagogue community; the precise institutional form is debated.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"expelled","rationale":"“Expelled from the synagogue” is default because aposynagōgos clearly marks exclusion from the synagogue community without claiming a fully reconstructed institutional procedure. “Put out” is formally direct, while “excluded from the community” makes the social dimension explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"expelled","text":"expelled from the synagogue","description":"Project default · social exclusion","isDefault":true,"witnesses":null},{"id":"putOut","text":"put out of the synagogue","description":"Traditional directness","isDefault":false,"witnesses":null},{"id":"excluded","text":"excluded from the synagogue community","description":"Community foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.godRevering9","book":"John","chapter":9,"decisionKey":"godRevering9","source":{"greekPresented":"θεοσεβὴς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does the healed man say God hears?","summary":"Theosebēs is God-revering or God-fearing, describing devotion rather than generic moral respectability.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"revering","rationale":"“God-revering” is default because it exposes the theos/sebomai compound and describes a posture of devotion rather than generic morality. “God-fearing” is the established biblical idiom, while “worshiper of God” gives natural English at the cost of the compound form.","evidence":{"external":null,"internal":null},"options":[{"id":"revering","text":"God-revering","description":"Project default · compound exposed","isDefault":true,"witnesses":null},{"id":"fearing","text":"God-fearing","description":"Traditional biblical idiom","isDefault":false,"witnesses":null},{"id":"worshiper","text":"a worshiper of God","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.sinsBorn9","book":"John","chapter":9,"decisionKey":"sinsBorn9","source":{"greekPresented":"ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How total is the leaders’ insult?","summary":"The wording places the man wholly in sins from birth. English can preserve the harsh totality or smooth it into an accusation of congenital sinfulness.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"entirely","rationale":"“You were born entirely in sins” is default because it preserves the plural “sins” and the emphatic holos, presenting the leaders’ accusation in its full harshness. “Steeped in sin” and “complete sinner” interpret the insult more idiomatically but change its grammatical shape.","evidence":{"external":null,"internal":null},"options":[{"id":"entirely","text":"You were born entirely in sins","description":"Project default · totality retained","isDefault":true,"witnesses":null},{"id":"steeped","text":"You were born steeped in sin","description":"Idiomatic intensity","isDefault":false,"witnesses":null},{"id":"sinner","text":"You were born a complete sinner","description":"Insult foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.sonMan9","book":"John","chapter":9,"decisionKey":"sonMan9","source":{"greekPresented":"υἱὸν τοῦ ἀνθρώπου / υἱὸν τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"In whom does Jesus ask the healed man to trust?","summary":"The earliest and strongest reading is ‘Son of Man.’ A later reading ‘Son of God’ aligns the question with familiar confessional language.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"man","rationale":"‘Son of Man’ is default because of strong early and diverse support; ‘Son of God’ is easier confessional language and is best explained as later assimilation.","evidence":{"external":"Son of Man is supported by P66, P75, א, B, D and W; Son of God appears in A, L, Θ, Ψ and much of the later tradition.","internal":"The familiar ‘Son of God’ title is more likely to replace the distinctive ‘Son of Man’ here than the reverse."},"options":[{"id":"man","text":"the Son of Man","description":"Project default · early reading","isDefault":true,"witnesses":"υἱὸν τοῦ ἀνθρώπου · P66, P75, א, B, D, W"},{"id":"god","text":"the Son of God","description":"Later major variant","isDefault":false,"witnesses":"υἱὸν τοῦ θεοῦ · A, L, Θ, Ψ, later tradition"},{"id":"open","text":"the Son of [Man/God]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · both readings shown"}],"revisionHistory":[]},
{"id":"john.9.worship9","book":"John","chapter":9,"decisionKey":"worship9","source":{"greekPresented":"προσεκύνησεν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the healed man do before Jesus?","summary":"Proskyneō describes bowing or prostrating oneself and can bear the religious sense ‘worship.’ English must decide whether to name the posture or its interpreted significance.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"bowed","rationale":"‘Bowed before him’ preserves the bodily action without prematurely deciding how English should classify its religious significance.","evidence":{"external":null,"internal":null},"options":[{"id":"bowed","text":"bowed before him","description":"Project default · embodied action","isDefault":true,"witnesses":null},{"id":"worshiped","text":"worshiped him","description":"Religious significance foregrounded","isDefault":false,"witnesses":null},{"id":"prostrated","text":"prostrated himself before him","description":"Full bodily posture","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.judge","book":"John","chapter":9,"decisionKey":"judge","source":{"greekPresented":"κρίνω / κρίσις · krinō / krisis","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should judgment and condemnation be distinguished?","summary":"Krinō is to judge or decide; condemnation may be the result but is not the verb’s whole meaning. John then names the judgment itself krisis.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"judge","rationale":"“Judge / judgment” is default because it preserves the krinō/krisis word-family and leaves the act of evaluation distinct from its possible negative verdict. “Condemn” makes the outcome explicit but narrows both words to adverse judgment.","evidence":{"external":null,"internal":null},"options":[{"id":"judge","text":"judge / judgment","description":"Project default · word-family preserved","isDefault":true,"witnesses":null},{"id":"condemn","text":"condemn / condemnation","description":"Negative outcome foregrounded","isDefault":false,"witnesses":null},{"id":"decide","text":"decide concerning / decision","description":"Judicial action opened","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.9.sightJudgment","book":"John","chapter":9,"decisionKey":"sightJudgment","source":{"greekPresented":"εἰς κρίμα… οἱ μὴ βλέποντες βλέπωσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ sight-and-blindness judgment sound?","summary":"The saying uses physical sight as a living metaphor for recognition and refusal. ‘Those not seeing may see’ keeps both levels active.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"see","rationale":"“Those not seeing may see” is default because it preserves the same sight-language across physical healing and metaphorical recognition. “The blind may receive sight” foregrounds the miracle, while “perceive” resolves the image at the interpretive level and removes the wordplay.","evidence":{"external":null,"internal":null},"options":[{"id":"see","text":"those not seeing may see","description":"Project default · wordplay preserved","isDefault":true,"witnesses":null},{"id":"blind","text":"the blind may receive sight","description":"Physical image foregrounded","isDefault":false,"witnesses":null},{"id":"perceive","text":"those not perceiving may perceive","description":"Recognition foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.amen","book":"John","chapter":10,"decisionKey":"amen","source":{"greekPresented":"ἀμὴν ἀμήν · amēn amēn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should Jesus’ doubled Hebrew affirmation be translated?","summary":"John preserves amen twice at the beginning of Jesus’ saying. ‘Truly, truly’ translates its force but conceals the preserved Semitic sound.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"amen","rationale":"“Amen, amen” is default because John preserves the Semitic affirmation and its deliberate doubling at the beginning of Jesus’ saying. “Truly, truly” translates the force but conceals the retained sound and formula.","evidence":{"external":null,"internal":null},"options":[{"id":"amen","text":"Amen, amen","description":"Project default · preserved form","isDefault":true,"witnesses":null},{"id":"truly","text":"Truly, truly","description":"Meaning translated","isDefault":false,"witnesses":null},{"id":"both","text":"Amen, amen—truly","description":"Form and meaning together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.sheepfold","book":"John","chapter":10,"decisionKey":"sheepfold","source":{"greekPresented":"αὐλὴ τῶν προβάτων · aulē tōn probatōn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of place holds the sheep?","summary":"Aulē is an enclosed courtyard or open-air pen. ‘Sheepfold’ is compact and traditional; ‘courtyard’ keeps the architectural image visible.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"fold","rationale":"“Sheepfold” is default because it is the established compact English name for the enclosed aulē in this pastoral scene. “Courtyard” preserves the architectural sense more visibly, while “enclosure” foregrounds function without the traditional image.","evidence":{"external":null,"internal":null},"options":[{"id":"fold","text":"sheepfold","description":"Project default · established English","isDefault":true,"witnesses":null},{"id":"courtyard","text":"courtyard of the sheep","description":"Enclosed court foregrounded","isDefault":false,"witnesses":null},{"id":"enclosure","text":"sheep enclosure","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.paroimia","book":"John","chapter":10,"decisionKey":"paroimia","source":{"greekPresented":"παροιμία · paroimia","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of speech did Jesus use?","summary":"Paroimia is a figurative or veiled saying, not the Synoptic term parabolē. ‘Figure of speech’ explains its function; ‘proverb’ preserves another part of its range.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"figure","rationale":"“Figure of speech” is default because paroimia here describes Jesus’ veiled pastoral discourse and is distinct from the Synoptic term parabolē. “Veiled saying” stresses obscurity, while “proverb” preserves another lexical sense that fits this discourse less precisely.","evidence":{"external":null,"internal":null},"options":[{"id":"figure","text":"figure of speech","description":"Project default · function foregrounded","isDefault":true,"witnesses":null},{"id":"veiled","text":"veiled saying","description":"Obscurity foregrounded","isDefault":false,"witnesses":null},{"id":"proverb","text":"proverb","description":"Traditional lexical option","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.beforeMe10","book":"John","chapter":10,"decisionKey":"beforeMe10","source":{"greekPresented":"πάντες ὅσοι ἦλθον [πρὸ ἐμοῦ]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 8 say ‘all who came before me’?","summary":"The words ‘before me’ are ancient but disputed. P66 and several major codices include them; P75 and other witnesses omit them.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"include","rationale":"The included phrase is the working default because it is early and explains the sharp temporal comparison, but the equally ancient shorter form remains fully exposed.","evidence":{"external":"The words are present in P66, א², A, B, D, L and W; they are absent from P45vid, P75, א* and a broad versional tradition.","internal":"The phrase may have been added to complete the comparison, or omitted because readers feared it condemned earlier faithful figures."},"options":[{"id":"include","text":"All who came before me","description":"Project default · ancient supported reading","isDefault":true,"witnesses":"πρὸ ἐμοῦ · P66, א², A, B, D, L, W"},{"id":"omit","text":"All who came","description":"Ancient shorter reading","isDefault":false,"witnesses":"Omit · P45vid, P75, א* and versional support"},{"id":"open","text":"All who came [before me]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · disputed words bracketed"}],"revisionHistory":[]},
{"id":"john.10.abundantLife","book":"John","chapter":10,"decisionKey":"abundantLife","source":{"greekPresented":"περισσὸν ἔχωσιν · perisson echōsin","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should life’s surplus be expressed?","summary":"Perissos means exceeding the usual measure, more than enough, surplus, or abundance. The adjective stands substantivally: literally, ‘that they may have excessive/abundant.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"abundance","rationale":"“Have it in abundance” is default because the substantival perisson expresses a surplus beyond the ordinary measure while English needs an object supplied from “life.” “Overflowing” visualizes the surplus; “beyond measure” preserves excess in more formal language.","evidence":{"external":null,"internal":null},"options":[{"id":"abundance","text":"have it in abundance","description":"Project default · excess retained","isDefault":true,"witnesses":null},{"id":"overflow","text":"have it overflowing","description":"Surplus foregrounded","isDefault":false,"witnesses":null},{"id":"beyond","text":"have beyond measure","description":"Formal force exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.goodShepherd","book":"John","chapter":10,"decisionKey":"goodShepherd","source":{"greekPresented":"ὁ ποιμὴν ὁ καλός · ho poimēn ho kalos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What makes the shepherd kalos?","summary":"Kalos can mean good, beautiful, noble, fitting, or exemplary. ‘Good shepherd’ is established English; ‘noble’ exposes the word’s quality beyond basic moral goodness.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"good","rationale":"“The good shepherd” is default because it preserves the established Johannine expression and kalos’s sense of genuine excellence. “Noble” foregrounds beauty and moral quality, while “model shepherd” interprets the exemplary function more explicitly than the adjective itself.","evidence":{"external":null,"internal":null},"options":[{"id":"good","text":"the good shepherd","description":"Project default · established rendering","isDefault":true,"witnesses":null},{"id":"noble","text":"the noble shepherd","description":"Excellence foregrounded","isDefault":false,"witnesses":null},{"id":"true","text":"the model shepherd","description":"Exemplary quality interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.soulLife","book":"John","chapter":10,"decisionKey":"soulLife","source":{"greekPresented":"τὴν ψυχὴν αὐτοῦ τίθησιν · tēn psychēn autou tithēsin","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the shepherd lay down?","summary":"Psychē can mean life, self, or soul. In this death-and-recovery context ‘life’ is natural, while ‘soul’ preserves the Greek noun’s wider resonance.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"life","rationale":"“Lays down his life” is default because psychē refers to the living self in the discourse’s death-and-recovery context. “Soul” keeps the Greek noun’s wider resonance but can suggest a separable inner entity; “himself” foregrounds the whole person while changing the noun.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"lays down his life","description":"Project default · contextual action","isDefault":true,"witnesses":null},{"id":"soul","text":"lays down his soul","description":"Lexical form foregrounded","isDefault":false,"witnesses":null},{"id":"self","text":"lays down himself","description":"Whole self foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.oneFlock","book":"John","chapter":10,"decisionKey":"oneFlock","source":{"greekPresented":"μία ποίμνη, εἷς ποιμήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What becomes one under one shepherd?","summary":"The text says one poimnē, ‘flock,’ not one aulē, ‘fold.’ Translating both with ‘fold’ erases John’s deliberate change of noun.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"flock","rationale":"“One flock, one shepherd” is default because John writes poimnē, not the earlier aulē. Rendering both as “fold” erases the deliberate movement from an enclosure to a unified flock; “herd” changes the established sheep imagery.","evidence":{"external":null,"internal":null},"options":[{"id":"flock","text":"one flock, one shepherd","description":"Project default · distinct nouns preserved","isDefault":true,"witnesses":null},{"id":"fold","text":"one fold, one shepherd","description":"Traditional but conflates the nouns","isDefault":false,"witnesses":null},{"id":"herd","text":"one herd, one shepherd","description":"Collective group foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.dedication","book":"John","chapter":10,"decisionKey":"dedication","source":{"greekPresented":"τὰ ἐγκαίνια · ta enkainia","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the winter festival be named?","summary":"Enkainia means dedication or renewal and identifies the Jerusalem festival now called Hanukkah. John gives the Greek name, not a transliteration of the Hebrew.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"dedication","rationale":"“The Dedication” is default because it translates enkainia, the Greek name John gives for the winter festival. “Hanukkah” supplies its familiar Jewish name, while the combined form helps recognition but adds a second naming layer not written in the sentence.","evidence":{"external":null,"internal":null},"options":[{"id":"dedication","text":"the Dedication","description":"Project default · Greek meaning","isDefault":true,"witnesses":null},{"id":"hanukkah","text":"Hanukkah","description":"Familiar Jewish name","isDefault":false,"witnesses":null},{"id":"both","text":"the Dedication—Hanukkah","description":"Both naming layers","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.judeans","book":"John","chapter":10,"decisionKey":"judeans","source":{"greekPresented":"οἱ Ἰουδαῖοι · hoi Ioudaioi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who sent the priests and Levites?","summary":"Ioudaioi can identify Jews generally, people from Judea, or—in this narrative setting—the Judean religious authorities. English must choose how much context to supply.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"judeans","rationale":"“The Judeans” is default because Ioudaioi can carry a geographic and regional identity in this setting and avoids turning a particular delegation into an undifferentiated statement about all Jews. “Authorities” fits the narrative role but supplies an institution not named directly by the noun.","evidence":{"external":null,"internal":null},"options":[{"id":"judeans","text":"the Judeans","description":"Project default · geographic identity retained","isDefault":true,"witnesses":null},{"id":"jews","text":"the Jews","description":"Traditional broad rendering","isDefault":false,"witnesses":null},{"id":"authorities","text":"the Judean authorities","description":"Narrative institution foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.suspense","book":"John","chapter":10,"decisionKey":"suspense","source":{"greekPresented":"ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the Judeans accusing Jesus of doing?","summary":"The idiom literally asks, ‘Until when do you lift our soul?’ It can mean keeping someone in suspense, troubling the mind, or withholding resolution.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"suspense","rationale":"“Keep us in suspense” is default because it naturally renders the idiom of “lifting our soul” as withholding resolution. The direct option exposes the Greek image, while “trouble our life” foregrounds distress but does not capture the idiom’s uncertainty as clearly.","evidence":{"external":null,"internal":null},"options":[{"id":"suspense","text":"How long will you keep us in suspense?","description":"Project default · idiom rendered","isDefault":true,"witnesses":null},{"id":"soul","text":"Until when do you lift our soul?","description":"Physical wording exposed","isDefault":false,"witnesses":null},{"id":"trouble","text":"How long will you trouble our life?","description":"Distress foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.sheepClause","book":"John","chapter":10,"decisionKey":"sheepClause","source":{"greekPresented":"καθὼς εἶπον ὑμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 26 end ‘just as I said to you’?","summary":"The clause occurs in P66’s first hand and a wide later tradition, but is absent from P66’s correction, P75, Sinaiticus, and Vaticanus. It may be a natural explanatory addition.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"omit","rationale":"The shorter reading is default because it has strong early support and the added clause has no clear antecedent in the preceding discourse.","evidence":{"external":"Absent from P66c, P75, א, B, K, L and W; present in P66*, A, D and much of the later tradition.","internal":"‘Just as I said to you’ reads naturally as a clarifying expansion, while deliberate omission is also possible because the saying is difficult to locate."},"options":[{"id":"omit","text":"","description":"Project default · shorter early reading","isDefault":true,"witnesses":"Omit · P66c, P75, א, B, K, L, W"},{"id":"include","text":", just as I said to you","description":"Ancient expanded reading","isDefault":false,"witnesses":"Include · P66*, A, D, Ψ, later tradition"},{"id":"marked","text":"[, just as I said to you]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · expanded clause bracketed"}],"revisionHistory":[]},
{"id":"john.10.fatherGift","book":"John","chapter":10,"decisionKey":"fatherGift","source":{"greekPresented":"ὁ πατήρ μου ὃ/ὃς δέδωκέν μοι πάντων μεῖζον/μείζων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who—or what—is greater than all in verse 29?","summary":"The manuscript tradition divides across pronoun gender and adjective agreement, producing several readings. The difficult neuter form makes what the Father gave greater than all; the widespread masculine form makes the Father greater than all.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"gift","rationale":"The difficult neuter reading is the working default because it best explains why scribes repeatedly regularized the grammar toward the Father as subject. The evidence is unusually divided, so every principal construal remains selectable.","evidence":{"external":"B* and much early Latin evidence support the neuter gift-reading; P66 and a wide Greek tradition support the masculine Father-reading; other major codices preserve mixed forms.","internal":"Only one Greek letter separates ‘who’ from ‘what,’ and vowel exchange can change ‘greater’ from masculine to neuter. The difficult reading could readily generate the smoother alternatives."},"options":[{"id":"gift","text":"What my Father has given me is greater than all","description":"Project default · difficult early form","isDefault":true,"witnesses":"ὃ… μεῖζον · B*, much Old Latin/Vulgate, Coptic support"},{"id":"father","text":"My Father, who has given them to me, is greater than all","description":"Widespread ancient form","isDefault":false,"witnesses":"ὃς… μείζων · P66, K, M, Δ, Π, families 1/13, Byzantine tradition"},{"id":"parenthetical","text":"My Father—what he has given me—is greater than all","description":"Ancient mixed form","isDefault":false,"witnesses":"Mixed form · א, D, L, W, Ψ"},{"id":"open","text":"My Father / what my Father gave me is greater than all","description":"Variant remains open in-line","isDefault":false,"witnesses":"Display option · principal grammatical readings shown"}],"revisionHistory":[]},
{"id":"john.10.oneFather","book":"John","chapter":10,"decisionKey":"oneFather","source":{"greekPresented":"ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the neuter ‘one’ be heard?","summary":"Hen is neuter, not masculine: Jesus does not say he and the Father are ‘one person.’ The line states a unity whose precise nature must be inferred from the surrounding works-and-hands argument.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"one","rationale":"The default preserves the bare neuter ‘one.’ It neither expands the line into ‘one person’ nor reduces it to mere agreement; readers can inspect the grammatical signal without concealed theology.","evidence":{"external":null,"internal":null},"options":[{"id":"one","text":"I and the Father are one","description":"Project default · grammatical form preserved","isDefault":true,"witnesses":null},{"id":"unity","text":"I and the Father are in unity","description":"Relational force foregrounded","isDefault":false,"witnesses":null},{"id":"oneThing","text":"I and the Father are one thing","description":"Neuter agreement exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.gods10","book":"John","chapter":10,"decisionKey":"gods10","source":{"greekPresented":"ἐγὼ εἶπα· θεοί ἐστε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ quotation from Psalm 82 appear?","summary":"The Greek says ‘I said: gods you are.’ Early manuscripts do not encode English capitalization, and the quotation’s referents are human recipients of God’s word.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"lower","rationale":"Lowercase is default because manuscript capitalization cannot decide the English typography and the cited Psalm addresses recipients of God’s word.","evidence":{"external":null,"internal":null},"options":[{"id":"lower","text":"I said, ‘You are gods’","description":"Project default · capitalization not invented","isDefault":true,"witnesses":null},{"id":"upper","text":"I said, ‘You are Gods’","description":"Status foregrounded typographically","isDefault":false,"witnesses":null},{"id":"direct","text":"I said, ‘gods you are’","description":"Greek order exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.scriptureLoosed","book":"John","chapter":10,"decisionKey":"scriptureLoosed","source":{"greekPresented":"οὐ δύναται λυθῆναι ἡ γραφή","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What cannot happen to the Scripture?","summary":"Lyō means loose, untie, release, dissolve, or abolish. ‘Broken’ is idiomatic; ‘loosed’ keeps the concrete verb and its legal force open.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"broken","rationale":"“The Scripture cannot be broken” is default because it is established English for the impossibility expressed by lyō in this legal-authoritative setting. “Loosed” preserves the concrete verb’s range; “nullified” states the functional conclusion more explicitly.","evidence":{"external":null,"internal":null},"options":[{"id":"broken","text":"the Scripture cannot be broken","description":"Project default · established idiom","isDefault":true,"witnesses":null},{"id":"loosed","text":"the Scripture cannot be loosed","description":"Greek image preserved","isDefault":false,"witnesses":null},{"id":"nullified","text":"the Scripture cannot be nullified","description":"Authority foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.trustWorks","book":"John","chapter":10,"decisionKey":"trustWorks","source":{"greekPresented":"τοῖς ἔργοις πιστεύετε · tois ergois pisteuete","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What should they do with the works?","summary":"Pisteuō can be rendered believe or trust. Here the works stand in the dative without John’s usual directional eis construction, so English should not insert ‘in’ as though the grammar were identical.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"trust","rationale":"“Trust the works” is default because pisteuō governs the works here without John’s usual directional eis construction, and English can preserve that direct relation without adding “in.” “Believe the works” is traditional; “give credence” foregrounds their evidentiary role.","evidence":{"external":null,"internal":null},"options":[{"id":"trust","text":"trust the works","description":"Project default · relational force","isDefault":true,"witnesses":null},{"id":"believe","text":"believe the works","description":"Traditional wording","isDefault":false,"witnesses":null},{"id":"credit","text":"give credence to the works","description":"Evidentiary force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.10.knowAgain","book":"John","chapter":10,"decisionKey":"knowAgain","source":{"greekPresented":"ἵνα γνῶτε καὶ γινώσκητε / πιστεύσητε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What result should the works produce in verse 38?","summary":"The earliest witnesses support two forms of the same verb: ‘know and keep knowing.’ Many later witnesses replace the awkward repetition with ‘know and believe.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"knowing","rationale":"‘Know and keep knowing’ is default because the awkward repetition has the earliest and strongest manuscript support and readily explains the smoother later alternatives.","evidence":{"external":"The repeated know-reading is supported by P45, P66, P75, B, L and others; ‘know and believe’ appears in א, A and much of the later tradition.","internal":"Copyists had a clear reason to replace or omit the repeated verb; there is little reason to create the awkward repetition from the smoother wording."},"options":[{"id":"knowing","text":"so that you may know and keep knowing","description":"Project default · earliest strong reading","isDefault":true,"witnesses":"γνῶτε καὶ γινώσκητε · P45, P66, P75, B, L, Θ"},{"id":"believe","text":"so that you may know and believe","description":"Later major reading","isDefault":false,"witnesses":"γνῶτε καὶ πιστεύσητε · א, A, K, Δ, Π, Ψ, later tradition"},{"id":"understand","text":"so that you may know and understand","description":"Interpretive smoothing","isDefault":false,"witnesses":"English interpretive rendering of the repeated know-verbs"},{"id":"open","text":"so that you may know and [keep knowing/believe]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · both Greek readings shown"}],"revisionHistory":[]},
{"id":"john.11.sisters11","book":"John","chapter":11,"decisionKey":"sisters11","source":{"greekPresented":"Μαρίας καὶ Μάρθας / Μαρίας καὶ Μαρίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the unstable naming in verse 1 be displayed?","summary":"The standard text names Mary and her sister Martha. P66’s first hand appears to write ‘Mary and Mary,’ then corrects the second name. This local variation does not by itself remove Martha from the rest of the chapter.","layers":["TEXT"],"confidence":"low","defaultOptionId":"martha","rationale":"The corrected, broadly transmitted Martha reading is the continuous-text default, while P66’s visible first-hand Mary/Mary form remains selectable without treating one local correction as the removal of Martha from the narrative.","evidence":{"external":"P66’s first hand appears to repeat Mary’s name in verse 1 before correction to Martha; the continuous manuscript tradition reads Martha.","internal":"Immediate repetition may be a copying error, but the correction is early enough that the first-hand form should remain visible."},"options":[{"id":"martha","text":"Mary and her sister Martha","description":"Project default · broad continuous reading","isDefault":true,"witnesses":"Μάρθας · P66 corrected hand and broad Greek tradition"},{"id":"mary","text":"Mary and her sister Mary","description":"P66 first-hand form","isDefault":false,"witnesses":"Μαρίας · P66 first hand"},{"id":"open","text":"Mary and her sister [Martha/Mary]","description":"Correction visible in-line","isDefault":false,"witnesses":"Display option · local correction shown in-line"}],"revisionHistory":[]},
{"id":"john.11.loveVerbs11","book":"John","chapter":11,"decisionKey":"loveVerbs11","source":{"greekPresented":"φιλεῖς / ἠγάπα · phileis / ēgapa","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should John’s two love-verbs sound different?","summary":"The sisters say Jesus philei Lazarus; the narrator says Jesus ēgapa Martha, her sister, and Lazarus. The verbs overlap substantially, but English can either preserve or smooth the shift.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"distinguish","rationale":"“Dearly love / love” is default because it lets the shift from phileō to agapaō remain audible without claiming that the two verbs express completely separate kinds of love. Repeating “love” foregrounds their overlap; “fond of” emphasizes affection more narrowly.","evidence":{"external":null,"internal":null},"options":[{"id":"distinguish","text":"dearly love / love","description":"Project default · verbal shift audible","isDefault":true,"witnesses":null},{"id":"love","text":"love / love","description":"Natural overlap foregrounded","isDefault":false,"witnesses":null},{"id":"fond","text":"are fond of / love","description":"Affection foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.sleep11","book":"John","chapter":11,"decisionKey":"sleep11","source":{"greekPresented":"κεκοίμηται… ἐξυπνίσω · kekoimētai… exypnisō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should the sleep metaphor remain?","summary":"Jesus says Lazarus has fallen asleep and that he will awaken him. The disciples hear ordinary sleep; the narrator then explains that Jesus spoke concerning death.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sleep","rationale":"“Has fallen asleep / awaken him” is default because it preserves Jesus’ metaphor and the misunderstanding that the narrator then explains. Replacing it immediately with death-language removes the disciples’ reason for confusion; the bracketed option keeps both levels visible.","evidence":{"external":null,"internal":null},"options":[{"id":"sleep","text":"has fallen asleep / awaken him","description":"Project default · metaphor preserved","isDefault":true,"witnesses":null},{"id":"death","text":"has died / raise him","description":"Referent made explicit","isDefault":false,"witnesses":null},{"id":"open","text":"has fallen asleep [died] / awaken him","description":"Metaphor and referent together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.didymus","book":"John","chapter":11,"decisionKey":"didymus","source":{"greekPresented":"Θωμᾶς ὁ λεγόμενος Δίδυμος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Thomas’s doubled name appear?","summary":"Thomas is an Aramaic name meaning twin; John supplies the Greek equivalent Didymus, also ‘Twin.’ English can preserve both sounds or translate the interpretation.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"“Thomas, the one called Didymus” is default because John gives the Aramaic name and its Greek counterpart rather than only one familiar English name. Translating Didymus as “Twin” reveals the meaning, while omitting it erases John’s bilingual naming layer.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Thomas, the one called Didymus","description":"Project default · John’s two names","isDefault":true,"witnesses":null},{"id":"twin","text":"Thomas, the one called Twin","description":"Greek meaning translated","isDefault":false,"witnesses":null},{"id":"thomas","text":"Thomas","description":"Familiar name only","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.lastDay","book":"John","chapter":11,"decisionKey":"lastDay","source":{"greekPresented":"ἐν τῇ ἐσχάτῃ ἡμέρᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When does Jesus say he will raise them?","summary":"Eschatē is last, final, or farthest. ‘The last day’ is direct and repeated four times in the discourse; ‘final day’ conveys the same temporal endpoint in modern English.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"last","rationale":"“On the last day” is default because it directly renders eschatē hēmera and preserves the phrase repeated four times in the discourse. “Final day” is clear modern English but weakens that exact repetition; retaining eschatē imports Greek unnecessarily.","evidence":{"external":null,"internal":null},"options":[{"id":"last","text":"on the last day","description":"Project default · repeated phrase preserved","isDefault":true,"witnesses":null},{"id":"final","text":"on the final day","description":"Modern temporal English","isDefault":false,"witnesses":null},{"id":"eschaton","text":"on the eschatē day","description":"Greek term left visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.lifeClause11","book":"John","chapter":11,"decisionKey":"lifeClause11","source":{"greekPresented":"ἡ ἀνάστασις καὶ ἡ ζωή / ἡ ἀνάστασις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus say ‘the resurrection and the life’?","summary":"Nearly the whole Greek tradition includes ‘and the life.’ P45 and limited ancient support preserve the shorter ‘I am the resurrection.’","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"include","rationale":"The full saying is default because it has overwhelming early and broad support; P45’s shorter reading remains exposed as a genuine ancient textual fork.","evidence":{"external":"The full clause is supported by P66, P75, א, A, B, C, D and the broad tradition; the shorter form appears in P45 with limited versional support.","internal":"Either accidental loss or liturgical expansion is possible, but the full form’s early, diverse attestation is decisive for the working text."},"options":[{"id":"include","text":"I am the resurrection and the life","description":"Project default · overwhelming early and broad support","isDefault":true,"witnesses":"ἡ ἀνάστασις καὶ ἡ ζωή · P66, P75, א, A, B, C, D"},{"id":"omit","text":"I am the resurrection","description":"P45 shorter reading","isDefault":false,"witnesses":"ἡ ἀνάστασις · P45, limited ancient versional support"},{"id":"open","text":"I am the resurrection [and the life]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · disputed words bracketed"}],"revisionHistory":[]},
{"id":"john.11.believeInto","book":"John","chapter":11,"decisionKey":"believeInto","source":{"greekPresented":"πιστεύητε εἰς · pisteuēte eis","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s unusual believing construction sound?","summary":"John frequently writes believe ‘into’ a person. Ordinary English requires ‘in,’ but ‘into’ preserves the directional and relational construction.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"trust","rationale":"‘Trust in’ is the readable default; ‘trust into’ remains available to expose John’s directional eis construction without pretending it is ordinary English.","evidence":{"external":null,"internal":null},"options":[{"id":"trust","text":"trust in","description":"Project default · relational English","isDefault":true,"witnesses":null},{"id":"into","text":"trust into","description":"Greek preposition exposed","isDefault":false,"witnesses":null},{"id":"believe","text":"believe in","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.christ","book":"John","chapter":11,"decisionKey":"christ","source":{"greekPresented":"ὁ χριστός · ho christos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the Greek title be translated or carried into English?","summary":"Christos means ‘anointed one.’ ‘Christ’ transliterates the Greek; ‘Messiah’ brings forward the corresponding Hebrew-Aramaic title.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"christ","rationale":"“The Christ” is default because it transparently carries the Greek title christos into established English usage. “Anointed One” translates its meaning, while “Messiah” foregrounds the corresponding Semitic title rather than the Greek form John wrote.","evidence":{"external":null,"internal":null},"options":[{"id":"christ","text":"the Christ","description":"Project default · Greek title transliterated","isDefault":true,"witnesses":null},{"id":"anointed","text":"the Anointed One","description":"Greek meaning translated","isDefault":false,"witnesses":null},{"id":"messiah","text":"the Messiah","description":"Semitic equivalent foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.comingOne","book":"John","chapter":11,"decisionKey":"comingOne","source":{"greekPresented":"ὁ εἰς τὸν κόσμον ἐρχόμενος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the expected figure be named?","summary":"The participial phrase is literally ‘the one coming into the world.’ Capitalizing it as a fixed title is an English editorial choice.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"one","rationale":"“The one coming into the world” is default because it preserves the participial phrase without turning it into a capitalized fixed title. “The Coming One” foregrounds an expected-title reading, while the smoother relative clause keeps the action but weakens the grammatical form.","evidence":{"external":null,"internal":null},"options":[{"id":"one","text":"the one coming into the world","description":"Project default · grammar preserved","isDefault":true,"witnesses":null},{"id":"coming","text":"the Coming One into the world","description":"Title foregrounded","isDefault":false,"witnesses":null},{"id":"sent","text":"the one who comes into the world","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.groaned11","book":"John","chapter":11,"decisionKey":"groaned11","source":{"greekPresented":"ἐνεβριμήσατο τῷ πνεύματι · enebrimēsato tō pneumati","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happened within Jesus at the tomb?","summary":"Embrimaomai can describe stern indignation, a forceful snort, or deep agitation. ‘Deeply moved’ is familiar but can conceal the verb’s anger-like force.","layers":["TRANSLATION"],"confidence":"unresolved","defaultOptionId":"indignant","rationale":"‘Was indignant’ is the working default because it preserves the verb’s force, while alternatives keep its audible and emotional range open.","evidence":{"external":null,"internal":null},"options":[{"id":"indignant","text":"was indignant in spirit","description":"Project default · forceful emotion","isDefault":true,"witnesses":null},{"id":"moved","text":"was deeply moved in spirit","description":"Traditional broad rendering","isDefault":false,"witnesses":null},{"id":"groaned","text":"groaned in spirit","description":"Audible response foregrounded","isDefault":false,"witnesses":null},{"id":"snorted","text":"snorted in spirit","description":"Concrete verbal image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.troubled11","book":"John","chapter":11,"decisionKey":"troubled11","source":{"greekPresented":"ἐτάραξεν ἑαυτόν · etaraxen heauton","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ self-directed disturbance sound?","summary":"The clause says he troubled or agitated himself. The reflexive pronoun is explicit; ‘was troubled’ smooths away his active self-involvement.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"himself","rationale":"The default preserves the explicit reflexive pronoun: Jesus does not merely become troubled; the clause portrays him as troubling himself.","evidence":{"external":null,"internal":null},"options":[{"id":"himself","text":"troubled himself","description":"Project default · reflexive grammar","isDefault":true,"witnesses":null},{"id":"troubled","text":"was troubled","description":"Natural English passive","isDefault":false,"witnesses":null},{"id":"stirred","text":"stirred himself","description":"Inner movement foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.odor11","book":"John","chapter":11,"decisionKey":"odor11","source":{"greekPresented":"ἤδη ὄζει · ēdē ozei","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Martha say after four days?","summary":"The verb plainly means to smell or give off an odor. Context makes the smell offensive, but Greek does not add a separate adjective such as ‘bad.’","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"odor","rationale":"“Already there is an odor” is default because ozei states that Lazarus smells without supplying a separate adjective or naming decay. “He stinks” is direct natural English; “smell of decay” makes the four-day context explicit as interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"odor","text":"already there is an odor","description":"Project default · no adjective supplied","isDefault":true,"witnesses":null},{"id":"stinks","text":"he already stinks","description":"Direct natural English","isDefault":false,"witnesses":null},{"id":"decay","text":"there is already the smell of decay","description":"Context made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.graveCloths","book":"John","chapter":11,"decisionKey":"graveCloths","source":{"greekPresented":"κειρίαις… σουδάριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What bound Lazarus when he came out?","summary":"Keiriai are strips or bands used for wrapping; soudarion is a cloth used for the face or head. ‘Graveclothes’ compresses two distinct objects.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"bands","rationale":"“Burial bands / face-cloth” is default because John names keiriai and soudarion as distinct objects. “Gravecloths” compresses them into a general category, while “wrappings / head-cloth” explains their functions with slightly broader wording.","evidence":{"external":null,"internal":null},"options":[{"id":"bands","text":"burial bands / face-cloth","description":"Project default · objects distinguished","isDefault":true,"witnesses":null},{"id":"cloths","text":"gravecloths / cloth","description":"Traditional compact wording","isDefault":false,"witnesses":null},{"id":"wrappings","text":"wrappings / head-cloth","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.seenThings11","book":"John","chapter":11,"decisionKey":"seenThings11","source":{"greekPresented":"ἃ ἐποίησεν / ὃ ἐποίησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Had the visitors seen ‘the things’ or ‘the thing’ Jesus did?","summary":"Early witnesses divide between plural and singular relative forms. English ‘what he did’ often conceals the manuscript fork entirely.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"things","rationale":"The plural is the working default because it is broadly and early attested, but the singular also has first-rate early support and neither should be concealed beneath English ‘what.’","evidence":{"external":"Plural is supported by P6, P45, א and A*; singular by P66*, B, C* and D; later witnesses also name ‘the sign.’","internal":"Singular and plural differ minimally in Greek and could be exchanged accidentally; ‘the sign’ is an explanatory clarification."},"options":[{"id":"things","text":"the things he did","description":"Project default · broad early plural reading","isDefault":true,"witnesses":"ἃ ἐποίησεν · P6, P45, א, A*, K, L, W"},{"id":"thing","text":"the thing he did","description":"Ancient singular reading","isDefault":false,"witnesses":"ὃ ἐποίησεν · P66*, A², B, C*, D, family 1"},{"id":"sign","text":"the sign he did","description":"Later explicit form","isDefault":false,"witnesses":"τὸ σημεῖον · C² and later support"},{"id":"open","text":"the thing(s) he did","description":"Number variant visible","isDefault":false,"witnesses":"Display option · number fork shown in-line"}],"revisionHistory":[]},
{"id":"john.11.sign","book":"John","chapter":11,"decisionKey":"sign","source":{"greekPresented":"σημεῖον · sēmeion","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John call Jesus’ act at Cana?","summary":"John calls it a sign—an event that points beyond itself. ‘Miracle’ describes extraordinariness but removes John’s chosen semiotic language.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sign","rationale":"“Sign” is default because sēmeion is John’s deliberate category for an act that points beyond itself. “Miracle” communicates extraordinariness but loses that pointing function; “attesting sign” makes the function explicit by adding interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"sign","text":"sign","description":"Project default · John’s term preserved","isDefault":true,"witnesses":null},{"id":"attesting","text":"attesting sign","description":"Pointing function made explicit","isDefault":false,"witnesses":null},{"id":"miracle","text":"miracle","description":"Extraordinary act foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.expedient11","book":"John","chapter":11,"decisionKey":"expedient11","source":{"greekPresented":"συμφέρει ὑμῖν / ἡμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"For whom does Caiaphas say one death is expedient?","summary":"The earliest evidence divides between ‘for you’ and ‘for us.’ The difference shifts whether Caiaphas distances himself from the council or includes himself in its interest.","layers":["TEXT","GRAMMAR"],"confidence":"moderate","defaultOptionId":"you","rationale":"‘For you’ is the working default on strong early evidence; ‘for us’ remains available because it is ancient and materially changes Caiaphas’s rhetorical stance.","evidence":{"external":"‘For you’ is supported by P45, P66, B, D, L and others; ‘for us’ by A, K, W, Δ, Θ, Π, Ψ; Sinaiticus omits the pronoun.","internal":"The pronouns differ by a single letter and either assimilation to the audience or inclusion of the speaker is plausible."},"options":[{"id":"you","text":"it is expedient for you","description":"Project default · strong early reading","isDefault":true,"witnesses":"ὑμῖν · P45, P66, B, D, L, X"},{"id":"us","text":"it is expedient for us","description":"Widespread later reading","isDefault":false,"witnesses":"ἡμῖν · A, K, W, Δ, Θ, Π, Ψ"},{"id":"open","text":"it is expedient for [you/us]","description":"Variant visible in-line","isDefault":false,"witnesses":"Display option · includes the unresolved pronoun fork"}],"revisionHistory":[]},
{"id":"john.11.gatherChildren","book":"John","chapter":11,"decisionKey":"gatherChildren","source":{"greekPresented":"συναγάγῃ εἰς ἕν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to God’s scattered children?","summary":"The clause says he would gather them ‘into one.’ English often supplies ‘people,’ ‘body,’ or ‘flock,’ but no such noun is written here.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"one","rationale":"“Gather into one” is default because the Greek supplies no noun after “one.” “One people” and “unity” are coherent interpretations of the result, but each fills the grammatical openness with a concept not explicitly written.","evidence":{"external":null,"internal":null},"options":[{"id":"one","text":"gather into one","description":"Project default · no noun supplied","isDefault":true,"witnesses":null},{"id":"people","text":"gather into one people","description":"Community supplied","isDefault":false,"witnesses":null},{"id":"unity","text":"gather into unity","description":"Relational result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.purify11","book":"John","chapter":11,"decisionKey":"purify11","source":{"greekPresented":"ἵνα ἁγνίσωσιν ἑαυτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why did people go up before Passover?","summary":"Hagnizō means purify or make ritually clean. The reflexive form indicates that they were participating in their own preparation.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"purify","rationale":"“Purify themselves” is default because it preserves hagnizō and the reflexive pronoun, showing the travelers participating in their own ritual preparation. “Cleanse” foregrounds washing, while “make themselves ritually ready” explains the purpose rather than translating the verb.","evidence":{"external":null,"internal":null},"options":[{"id":"purify","text":"so that they might purify themselves","description":"Project default · reflexive action","isDefault":true,"witnesses":null},{"id":"cleanse","text":"so that they might cleanse themselves","description":"Ritual cleaning foregrounded","isDefault":false,"witnesses":null},{"id":"prepared","text":"to make themselves ritually ready","description":"Function explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.11.judeans","book":"John","chapter":11,"decisionKey":"judeans","source":{"greekPresented":"οἱ Ἰουδαῖοι · hoi Ioudaioi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who sent the priests and Levites?","summary":"Ioudaioi can identify Jews generally, people from Judea, or—in this narrative setting—the Judean religious authorities. English must choose how much context to supply.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"judeans","rationale":"“The Judeans” is default because Ioudaioi can carry a geographic and regional identity in this setting and avoids turning a particular delegation into an undifferentiated statement about all Jews. “Authorities” fits the narrative role but supplies an institution not named directly by the noun.","evidence":{"external":null,"internal":null},"options":[{"id":"judeans","text":"the Judeans","description":"Project default · geographic identity retained","isDefault":true,"witnesses":null},{"id":"jews","text":"the Jews","description":"Traditional broad rendering","isDefault":false,"witnesses":null},{"id":"authorities","text":"the Judean authorities","description":"Narrative institution foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.nard12","book":"John","chapter":12,"decisionKey":"nard12","source":{"greekPresented":"νάρδου πιστικῆς πολυτίμου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of nard did Mary use?","summary":"Pistikos is rare and disputed. It may mean genuine, pure, or trustworthy; some interpreters connect it with a place-name. The Greek securely describes the nard as very valuable.","layers":["TRANSLATION"],"confidence":"unresolved","defaultOptionId":"genuine","rationale":"“Genuine nard, very valuable” is default because pistikos most plausibly qualifies the perfume’s authenticity while polytimos securely states its value. The rare adjective remains disputed, so “pure” and the untranslated pistikos option stay open rather than being presented as settled.","evidence":{"external":null,"internal":null},"options":[{"id":"genuine","text":"genuine nard, very valuable","description":"Project default · authenticity foregrounded","isDefault":true,"witnesses":null},{"id":"pure","text":"pure nard, very valuable","description":"Purity foregrounded","isDefault":false,"witnesses":null},{"id":"pistikos","text":"pistikos nard, very valuable","description":"Rare Greek left open","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.litra12","book":"John","chapter":12,"decisionKey":"litra12","source":{"greekPresented":"λίτραν · litran","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the ointment’s measure appear?","summary":"A litra is a Roman pound, roughly three-quarters of a modern pound. Converting it improves immediate comprehension but removes John’s unit.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"litra","rationale":"“A litra” is default because it preserves John’s Roman weight unit without pretending that it equals a modern pound exactly. “A pound” is a familiar approximation, while the bracketed gram estimate aids scale but adds a calculated conversion.","evidence":{"external":null,"internal":null},"options":[{"id":"litra","text":"a litra","description":"Project default · source measure retained","isDefault":true,"witnesses":null},{"id":"pound","text":"a pound","description":"Traditional approximation","isDefault":false,"witnesses":null},{"id":"both","text":"a litra [about 327 grams]","description":"Unit and estimate together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.denarii12","book":"John","chapter":12,"decisionKey":"denarii12","source":{"greekPresented":"τριακοσίων δηναρίων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the price be represented?","summary":"Three hundred denarii evokes roughly three hundred days of ordinary labor. A modern currency conversion would invent unstable economic equivalence.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"denarii","rationale":"“Three hundred denarii” is default because it retains the ancient currency actually named and avoids unstable modern monetary equivalence. “Three hundred days’ wages” communicates approximate labor value, while the combined option preserves both the amount and its likely scale.","evidence":{"external":null,"internal":null},"options":[{"id":"denarii","text":"three hundred denarii","description":"Project default · ancient money retained","isDefault":true,"witnesses":null},{"id":"days","text":"about three hundred days’ wages","description":"Labor value foregrounded","isDefault":false,"witnesses":null},{"id":"both","text":"three hundred denarii—about three hundred days’ wages","description":"Amount and scale together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.burialKeeping12","book":"John","chapter":12,"decisionKey":"burialKeeping12","source":{"greekPresented":"ἵνα… τηρήσῃ / τετήρηκεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Did Mary keep it, or was she to keep it?","summary":"The early tradition reads a purpose clause, ‘so that she may keep it.’ A later major reading changes the verb to ‘she has kept it,’ fitting the ointment already poured out.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"may","rationale":"The purpose-clause reading is default because it has early and diverse support and readily explains why copyists changed the verb after Mary had already poured out the ointment.","evidence":{"external":"The purpose clause is supported by P66, א, B, D, K, L, W and others; the perfect-tense reading by A, family 1/13 and the Byzantine tradition.","internal":"‘She has kept it’ resolves the narrative tension created by commanding that already-used ointment be kept, making it the easier secondary reading."},"options":[{"id":"may","text":"Leave her, so that she may keep it for the day of my burial","description":"Project default · early purpose clause","isDefault":true,"witnesses":"ἵνα… τηρήσῃ · P66, א, B, D, K, L, W, Θ, Ψ"},{"id":"has","text":"Leave her; she has kept it for the day of my burial","description":"Later perfect-tense reading","isDefault":false,"witnesses":"τετήρηκεν · A, 065, families 1/13, Byzantine tradition"},{"id":"open","text":"Leave her—[so that she may keep/she has kept] it for my burial day","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both verbal readings shown"}],"revisionHistory":[]},
{"id":"john.12.poorVerse12","book":"John","chapter":12,"decisionKey":"poorVerse12","source":{"greekPresented":"τοὺς πτωχοὺς… ἐμὲ δὲ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How much of verse 8 belongs in the text?","summary":"Most early and diverse witnesses preserve the full saying. P75 ends after ‘you always have,’ likely through an eye-skip between repeated words; Bezae and the Sinaitic Syriac omit the verse.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"full","rationale":"The full verse is default because it is supported by early witnesses from multiple textual streams. P75’s shorter form is best explained by an eye-skip between repeated ‘have’ forms.","evidence":{"external":"Full verse: P66, א, A, B, K, L, W and broad tradition; shorter: P75, Λ* and 892 supplement first hand; omitted: D and Sinaitic Syriac.","internal":"The repeated ‘you have’ provides a direct mechanism for accidental loss of the middle and final words."},"options":[{"id":"full","text":"The poor you always have with you, but me you do not always have","description":"Project default · full early reading","isDefault":true,"witnesses":"Full verse · P66, א, A, B, K, L, W, broad tradition"},{"id":"short","text":"The poor you always have","description":"P75 shorter form","isDefault":false,"witnesses":"Ends after ‘you always have’ · P75, Λ*, 892supp*"},{"id":"omit","text":"","description":"Bezan/Syriac omission","isDefault":false,"witnesses":"Omit verse · D Greek/Latin, Syriac Sinaitic"},{"id":"open","text":"[The poor you always have with you, but me you do not always have]","description":"Verse marked as disputed","isDefault":false,"witnesses":"Display option · full verse bracketed"}],"revisionHistory":[]},
{"id":"john.12.judeans","book":"John","chapter":12,"decisionKey":"judeans","source":{"greekPresented":"οἱ Ἰουδαῖοι · hoi Ioudaioi","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who sent the priests and Levites?","summary":"Ioudaioi can identify Jews generally, people from Judea, or—in this narrative setting—the Judean religious authorities. English must choose how much context to supply.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"judeans","rationale":"“The Judeans” is default because Ioudaioi can carry a geographic and regional identity in this setting and avoids turning a particular delegation into an undifferentiated statement about all Jews. “Authorities” fits the narrative role but supplies an institution not named directly by the noun.","evidence":{"external":null,"internal":null},"options":[{"id":"judeans","text":"the Judeans","description":"Project default · geographic identity retained","isDefault":true,"witnesses":null},{"id":"jews","text":"the Jews","description":"Traditional broad rendering","isDefault":false,"witnesses":null},{"id":"authorities","text":"the Judean authorities","description":"Narrative institution foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.believeInto","book":"John","chapter":12,"decisionKey":"believeInto","source":{"greekPresented":"πιστεύητε εἰς · pisteuēte eis","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s unusual believing construction sound?","summary":"John frequently writes believe ‘into’ a person. Ordinary English requires ‘in,’ but ‘into’ preserves the directional and relational construction.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"trust","rationale":"‘Trust in’ is the readable default; ‘trust into’ remains available to expose John’s directional eis construction without pretending it is ordinary English.","evidence":{"external":null,"internal":null},"options":[{"id":"trust","text":"trust in","description":"Project default · relational English","isDefault":true,"witnesses":null},{"id":"into","text":"trust into","description":"Greek preposition exposed","isDefault":false,"witnesses":null},{"id":"believe","text":"believe in","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.crowdArticle12","book":"John","chapter":12,"decisionKey":"crowdArticle12","source":{"greekPresented":"ὁ ὄχλος πολὺς / ὄχλος πολύς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 12 preserve the difficult article?","summary":"The earliest reading has the unusual order literally ‘the crowd large.’ Many copyists normalized it to ordinary ‘a large crowd’ or added a second article.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"the","rationale":"The difficult article is default because its unusual Greek has strong early support and explains the several grammatical normalizations found later.","evidence":{"external":"The unusual form is supported by P66*, B, L and family 13; normalized forms appear in א, A, D and the broad later tradition.","internal":"Copyists are more likely to repair the awkward ‘the crowd large’ than to create it independently."},"options":[{"id":"the","text":"the large crowd","description":"Project default · difficult early form","isDefault":true,"witnesses":"ὁ ὄχλος πολὺς · P66*, B, L, family 13"},{"id":"a","text":"a large crowd","description":"Normalized ancient reading","isDefault":false,"witnesses":"ὄχλος πολὺς · א, A, D, K, W and Byzantine tradition"},{"id":"direct","text":"the crowd, large","description":"Greek order exposed","isDefault":false,"witnesses":"English display of the difficult early word order"}],"revisionHistory":[]},
{"id":"john.12.hosanna12","book":"John","chapter":12,"decisionKey":"hosanna12","source":{"greekPresented":"ὡσαννά · hōsanna","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should hōsanna be translated?","summary":"Hōsanna carries a Hebrew-Aramaic plea meaning ‘save, please,’ but by this period also functions as a liturgical acclamation.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"hosanna","rationale":"“Hosanna” is default because John preserves the Semitic acclamation in Greek and it functions here as both inherited plea and liturgical cry. “Save, please” translates its underlying force but removes the recognizable form; the combined option makes both layers explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"hosanna","text":"Hosanna!","description":"Project default · preserved acclamation","isDefault":true,"witnesses":null},{"id":"save","text":"Save, please!","description":"Underlying plea translated","isDefault":false,"witnesses":null},{"id":"both","text":"Hosanna—save, please!","description":"Form and meaning together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.sign","book":"John","chapter":12,"decisionKey":"sign","source":{"greekPresented":"σημεῖον · sēmeion","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John call Jesus’ act at Cana?","summary":"John calls it a sign—an event that points beyond itself. ‘Miracle’ describes extraordinariness but removes John’s chosen semiotic language.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sign","rationale":"“Sign” is default because sēmeion is John’s deliberate category for an act that points beyond itself. “Miracle” communicates extraordinariness but loses that pointing function; “attesting sign” makes the function explicit by adding interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"sign","text":"sign","description":"Project default · John’s term preserved","isDefault":true,"witnesses":null},{"id":"attesting","text":"attesting sign","description":"Pointing function made explicit","isDefault":false,"witnesses":null},{"id":"miracle","text":"miracle","description":"Extraordinary act foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.hour12","book":"John","chapter":12,"decisionKey":"hour12","source":{"greekPresented":"ἐλήλυθεν ἡ ὥρα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has arrived for the Son of Man?","summary":"Hōra is literally an hour, but here it names the appointed moment rather than sixty minutes.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"hour","rationale":"“The hour has come” is default because hōra completes John’s repeated appointed-hour imagery rather than referring merely to sixty minutes. “Time” is idiomatic, while “appointed moment” explains the narrative function at the cost of the recurring noun.","evidence":{"external":null,"internal":null},"options":[{"id":"hour","text":"The hour has come","description":"Project default · Johannine image preserved","isDefault":true,"witnesses":null},{"id":"time","text":"The time has come","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"moment","text":"The appointed moment has come","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.sonMan","book":"John","chapter":12,"decisionKey":"sonMan","source":{"greekPresented":"ὁ υἱὸς τοῦ ἀνθρώπου · ho huios tou anthrōpou","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the title’s ordinary words remain audible?","summary":"The phrase literally reads ‘the son of the human/man.’ Capitalizing it as a fixed title is an English editorial decision absent from majuscule manuscripts.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"title","rationale":"“The Son of Man” is default because the phrase functions as Jesus’ recognizable self-designation in the narrative. The lowercase alternatives remain available because Greek majuscule manuscripts do not supply English title capitalization and the underlying words still mean “son of the human/man.”","evidence":{"external":null,"internal":null},"options":[{"id":"title","text":"the Son of Man","description":"Project default · conventional title","isDefault":true,"witnesses":null},{"id":"lower","text":"the son of the human","description":"Words and capitalization exposed","isDefault":false,"witnesses":null},{"id":"man","text":"the son of man","description":"Literal phrase without title capitalization","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.soulLife12","book":"John","chapter":12,"decisionKey":"soulLife12","source":{"greekPresented":"φιλῶν τὴν ψυχὴν / μισῶν τὴν ψυχήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must be loved or hated?","summary":"Psychē can mean life, soul, or self. The saying contrasts preserving one’s present life with keeping it toward age-enduring life.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"life","rationale":"“Life” is default because psychē names the present living self both in the love/hate saying and in Peter’s claim that he will lay it down for Jesus. “Soul” keeps the Greek noun’s broader resonance visible, while “self” foregrounds the whole person and personal attachment.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"life","description":"Project default · narrative stakes","isDefault":true,"witnesses":null},{"id":"soul","text":"soul","description":"Greek noun exposed","isDefault":false,"witnesses":null},{"id":"self","text":"self","description":"Personal attachment foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.serve12","book":"John","chapter":12,"decisionKey":"serve12","source":{"greekPresented":"διακονῇ / διάκονος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the service word-family sound?","summary":"John uses the verb diakoneō and then its related noun diakonos. English can preserve that repetition with serve/servant rather than switching vocabulary.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"serve","rationale":"“Serve / servant” is default because it preserves the diakoneō/diakonos word-family in direct ordinary English. “Minister” carries later institutional associations, while “attend / attendant” foregrounds personal service but changes the established lexical relation.","evidence":{"external":null,"internal":null},"options":[{"id":"serve","text":"serve / servant","description":"Project default · word-family retained","isDefault":true,"witnesses":null},{"id":"minister","text":"minister / minister","description":"Transliterated tradition","isDefault":false,"witnesses":null},{"id":"attend","text":"attend / attendant","description":"Personal service foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.glorifyName12","book":"John","chapter":12,"decisionKey":"glorifyName12","source":{"greekPresented":"δόξασόν σου τὸ ὄνομα / μου / τὸν υἱόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask the Father to glorify?","summary":"The broad tradition reads ‘your name.’ Vaticanus reads ‘my name’; another stream reads ‘your Son,’ and Bezae preserves a much longer harmonizing form.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"your","rationale":"‘Your name’ is default because it has the earliest papyrus support and overwhelming breadth. The rival readings look like harmonizations to other Johannine prayers.","evidence":{"external":"‘Your name’: P66, P75, א, A, W and broad tradition; ‘my name’: B; ‘your Son’: L, X and families 1/13; Bezae has an expanded form.","internal":"‘Your Son’ resembles John 17:1 and Bezae’s expansion resembles John 17:5, making harmonization a strong explanation."},"options":[{"id":"your","text":"Father, glorify your name","description":"Project default · broad early reading","isDefault":true,"witnesses":"σου τὸ ὄνομα · P66, P75, א, A, W, Δ, Θ, Ψ"},{"id":"my","text":"Father, glorify my name","description":"Vaticanus reading","isDefault":false,"witnesses":"μου τὸ ὄνομα · B"},{"id":"son","text":"Father, glorify your Son","description":"Ancient alternative","isDefault":false,"witnesses":"σου τὸν υἱόν · L, X, families 1/13, 33"},{"id":"open","text":"Father, glorify [your name/my name/your Son]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · principal readings shown"}],"revisionHistory":[]},
{"id":"john.12.ruler12","book":"John","chapter":12,"decisionKey":"ruler12","source":{"greekPresented":"ὁ ἄρχων τοῦ κόσμου τούτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is being cast outside?","summary":"Archōn means ruler, chief, or authority-holder. English capitalization can turn the phrase into a fixed title even though the manuscripts do not decide that typography.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"ruler","rationale":"“The ruler of this world” is default because archōn directly names an authority-holder while lowercase typography avoids turning the description into a manuscript-supplied proper title. “Prince” is traditional; “authority” explains the role more abstractly.","evidence":{"external":null,"internal":null},"options":[{"id":"ruler","text":"the ruler of this world","description":"Project default · lowercase description","isDefault":true,"witnesses":null},{"id":"prince","text":"the prince of this world","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"authority","text":"the authority of this world","description":"Role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.lifted12","book":"John","chapter":12,"decisionKey":"lifted12","source":{"greekPresented":"ἐὰν ὑψωθῶ… πάντας / πάντα ἑλκύσω","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the lifted one draw to himself?","summary":"Hypsoō carries both physical lifting and exaltation. The manuscripts also divide between masculine pantas, ‘everyone,’ and neuter panta, ‘all things.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"everyone","rationale":"The masculine ‘everyone/all people’ is default because it has broad early support. P66 and Sinaiticus first hand preserve the neuter ‘all things,’ a meaningful ancient alternative.","evidence":{"external":"Masculine πάντας: P75vid, א², A, B, L, W and broad tradition; neuter πάντα: P66 and א*; Bezae reorders the neuter phrase.","internal":"The forms differ by one letter. Either generalization to all things or personalization to all people is possible."},"options":[{"id":"everyone","text":"if I am lifted up from the earth, I will draw everyone to myself","description":"Project default · broad early masculine reading","isDefault":true,"witnesses":"πάντας · P75vid, א², A, B, L, W, broad tradition"},{"id":"allThings","text":"if I am lifted up from the earth, I will draw all things to myself","description":"P66 and Sinaiticus first-hand reading","isDefault":false,"witnesses":"πάντα · P66, א* and ancient Latin support"},{"id":"open","text":"if I am lifted up from the earth, I will draw [everyone/all things] to myself","description":"Textual and semantic fork visible","isDefault":false,"witnesses":"Display option · grammatical-gender fork shown"}],"revisionHistory":[]},
{"id":"john.12.christ","book":"John","chapter":12,"decisionKey":"christ","source":{"greekPresented":"ὁ χριστός · ho christos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the Greek title be translated or carried into English?","summary":"Christos means ‘anointed one.’ ‘Christ’ transliterates the Greek; ‘Messiah’ brings forward the corresponding Hebrew-Aramaic title.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"christ","rationale":"“The Christ” is default because it transparently carries the Greek title christos into established English usage. “Anointed One” translates its meaning, while “Messiah” foregrounds the corresponding Semitic title rather than the Greek form John wrote.","evidence":{"external":null,"internal":null},"options":[{"id":"christ","text":"the Christ","description":"Project default · Greek title transliterated","isDefault":true,"witnesses":null},{"id":"anointed","text":"the Anointed One","description":"Greek meaning translated","isDefault":false,"witnesses":null},{"id":"messiah","text":"the Messiah","description":"Semitic equivalent foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.darkness","book":"John","chapter":12,"decisionKey":"darkness","source":{"greekPresented":"κατέλαβεν · katelaben","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which live sense should English foreground?","summary":"The verb can describe grasping mentally or taking hold physically—allowing comprehend, seize, overtake, or overcome.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"hold","rationale":"“Take hold of” is default because katalambanō can involve grasping, seizing, overtaking, or comprehending. It preserves the overlap between conflict and understanding instead of forcing the verse entirely into either “overcome” or “comprehend.”","evidence":{"external":null,"internal":null},"options":[{"id":"hold","text":"take hold of","description":"Project default · preserves overlap","isDefault":true,"witnesses":null},{"id":"overcome","text":"overcome","description":"Conflict foregrounded","isDefault":false,"witnesses":null},{"id":"comprehend","text":"comprehend","description":"Understanding foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.sonsLight12","book":"John","chapter":12,"decisionKey":"sonsLight12","source":{"greekPresented":"υἱοὶ φωτός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What may believers in the light become?","summary":"The Greek idiom says ‘sons of light.’ English ‘children’ broadens gender while preserving the relational image.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sons","rationale":"“Sons of light” is default because it preserves the Greek relational idiom and its masculine plural form. “Children of light” gives inclusive idiomatic English, while “people belonging to the light” explains the relationship and removes the familial image.","evidence":{"external":null,"internal":null},"options":[{"id":"sons","text":"sons of light","description":"Project default · Greek idiom","isDefault":true,"witnesses":null},{"id":"children","text":"children of light","description":"Inclusive idiomatic English","isDefault":false,"witnesses":null},{"id":"belong","text":"people belonging to the light","description":"Relation explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.armLord12","book":"John","chapter":12,"decisionKey":"armLord12","source":{"greekPresented":"ὁ βραχίων κυρίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Isaiah’s kyrios be represented?","summary":"John quotes Greek Isaiah’s ‘arm of the Lord.’ In its scriptural source kyrios represents the divine name, but John’s written Greek still says kyrios.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"lord","rationale":"“The arm of the Lord” is default because John’s written Greek quotation says kyrios and the project translates the text he quotes. “YHWH” foregrounds the Hebrew source behind Greek Isaiah, while the combined option displays both historical layers rather than collapsing them.","evidence":{"external":null,"internal":null},"options":[{"id":"lord","text":"the arm of the Lord","description":"Project default · Greek quotation","isDefault":true,"witnesses":null},{"id":"yhwh","text":"the arm of YHWH","description":"Hebrew source foregrounded","isDefault":false,"witnesses":null},{"id":"both","text":"the arm of the Lord [YHWH]","description":"Greek and Hebrew layers","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.12.isaiahCause12","book":"John","chapter":12,"decisionKey":"isaiahCause12","source":{"greekPresented":"ὅτι / ὅτε εἶδεν τὴν δόξαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why—or when—did Isaiah say these things?","summary":"One Greek letter separates hoti, ‘because,’ from hote, ‘when.’ The earliest and broadest witnesses favor the causal reading.","layers":["TEXT","GRAMMAR"],"confidence":"high","defaultOptionId":"because","rationale":"‘Because’ is default because the earliest Greek witnesses strongly support it; ‘when’ differs by one letter and makes a natural temporal smoothing.","evidence":{"external":"Because: P66, P75, א, A, B, L, X, Θ, Ψ; when: D, K, Δ, Π and the Byzantine tradition.","internal":"The one-letter exchange is easy, and the temporal reading is simpler after ‘he saw.’"},"options":[{"id":"because","text":"Isaiah said these things because he saw his glory","description":"Project default · strong early reading","isDefault":true,"witnesses":"ὅτι · P66, P75, א, A, B, L, X, Θ, Ψ"},{"id":"when","text":"Isaiah said these things when he saw his glory","description":"Major later reading","isDefault":false,"witnesses":"ὅτε · D, K, Δ, Π, family 13, Byzantine tradition"},{"id":"open","text":"Isaiah said these things [because/when] he saw his glory","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · one-letter fork shown"}],"revisionHistory":[]},
{"id":"john.12.glory12","book":"John","chapter":12,"decisionKey":"glory12","source":{"greekPresented":"τὴν δόξαν τῶν ἀνθρώπων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose glory did the rulers love?","summary":"Doxa can mean glory, honor, reputation, or approval. The contrast is between what comes from humans and what comes from God.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"glory","rationale":"“The glory of humans” is default because it preserves doxa and the contrast with the glory of God in the same vocabulary. “Praise” foregrounds social approval, while “honor” foregrounds status and reputation; neither carries the noun’s full Johannine range.","evidence":{"external":null,"internal":null},"options":[{"id":"glory","text":"the glory of humans","description":"Project default · repeated noun retained","isDefault":true,"witnesses":null},{"id":"praise","text":"human praise","description":"Social approval foregrounded","isDefault":false,"witnesses":null},{"id":"honor","text":"honor from humans","description":"Status foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.endLove13","book":"John","chapter":13,"decisionKey":"endLove13","source":{"greekPresented":"εἰς τέλος ἠγάπησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How far did Jesus’ love reach?","summary":"Eis telos can mean to the end, completely, or to the uttermost. The phrase can carry both temporal endurance and love’s full extent.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"end","rationale":"“Loved them to the end” is default because eis telos carries the narrative movement toward Jesus’ end while also allowing completeness of extent. “Completely” foregrounds fullness, while “to the uttermost” preserves both senses in traditional but less ordinary English.","evidence":{"external":null,"internal":null},"options":[{"id":"end","text":"loved them to the end","description":"Project default · temporal and narrative force","isDefault":true,"witnesses":null},{"id":"fully","text":"loved them completely","description":"Full extent foregrounded","isDefault":false,"witnesses":null},{"id":"uttermost","text":"loved them to the uttermost","description":"Traditional overlap preserved","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.judasName13","book":"John","chapter":13,"decisionKey":"judasName13","source":{"greekPresented":"Ἰούδας Σίμωνος Ἰσκαριώτης / Ἰσκαριώτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does verse 2 identify Judas and Simon?","summary":"Case endings and placement differ across the manuscripts, leaving whether ‘Iscariot’ modifies Judas or Simon unusually exposed.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"judas","rationale":"The early nominative Iscariot form is the working default, while the rival case ending and Bezan place-name preserve genuine ambiguity about attachment.","evidence":{"external":"Early form: P66, P75vid, א, B, W, X; genitive form: L, Ψ and much of the later tradition after a different word placement; Bezae reads ‘from Karyot.’","internal":"Copyists repeatedly repositioned the name to clarify who ‘Iscariot’ modified."},"options":[{"id":"judas","text":"Judas Iscariot, son of Simon","description":"Project default · early nominative form","isDefault":true,"witnesses":"Ἰούδας Σίμωνος Ἰσκαριώτης · P66, P75vid, א, B, W, X"},{"id":"simon","text":"Judas, son of Simon Iscariot","description":"Later genitive form","isDefault":false,"witnesses":"Ἰούδα Σίμωνος Ἰσκαριώτου · A, K, Δ, Θ, Π and Byzantine tradition"},{"id":"karyot","text":"Judas, son of Simon from Karyot","description":"Bezan place-name reading","isDefault":false,"witnesses":"Ἰούδας Σίμωνος ἀπὸ Καρυώτου · D and Old Latin"},{"id":"open","text":"Judas [Iscariot], son of Simon [Iscariot]","description":"Attachment remains visible","isDefault":false,"witnesses":"Display option · attachment remains open"}],"revisionHistory":[]},
{"id":"john.13.garments13","book":"John","chapter":13,"decisionKey":"garments13","source":{"greekPresented":"τίθησιν τὰ ἱμάτια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus lay down?","summary":"Himatia can name garments generally or outer garments specifically. The plural is retained, and the verb is the same ordinary ‘lay down’ used elsewhere in John.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"outer","rationale":"“Outer garments” is default because the footwashing action implies Jesus removed the plural himatia while retaining what he needed to serve. “Garments” is formally closer and leaves the clothing layer unspecified; “put aside his clothes” gives natural action but changes “lay down.”","evidence":{"external":null,"internal":null},"options":[{"id":"outer","text":"laid down his outer garments","description":"Project default · scene made clear","isDefault":true,"witnesses":null},{"id":"garments","text":"laid down his garments","description":"Formally direct","isDefault":false,"witnesses":null},{"id":"clothes","text":"put aside his clothes","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.towel13","book":"John","chapter":13,"decisionKey":"towel13","source":{"greekPresented":"διέζωσεν ἑαυτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did Jesus take up the towel?","summary":"The verb means to gird or tie something around oneself. ‘Girded himself’ preserves the older bodily image; ‘tied it around himself’ is direct modern English.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"tied","rationale":"“Tied it around himself” is default because diazōnnymi describes fastening the towel around the body in direct modern English. “Girded himself” preserves the traditional bodily image, while “wrapped” foregrounds appearance without explicitly conveying fastening.","evidence":{"external":null,"internal":null},"options":[{"id":"tied","text":"tied it around himself","description":"Project default · direct modern action","isDefault":true,"witnesses":null},{"id":"girded","text":"girded himself with it","description":"Traditional image","isDefault":false,"witnesses":null},{"id":"wrapped","text":"wrapped it around himself","description":"Visual action foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.part13","book":"John","chapter":13,"decisionKey":"part13","source":{"greekPresented":"οὐκ ἔχεις μέρος μετ’ ἐμοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What would Peter lack with Jesus?","summary":"Meros is a part, portion, share, or inheritance. ‘Share with me’ is idiomatic; ‘part with me’ preserves the compact expression.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"share","rationale":"“No share with me” is default because meros can name a participatory share or portion and the context concerns Peter’s relation to Jesus. “Part with me” is traditionally direct, while “portion” makes inheritance resonance more audible.","evidence":{"external":null,"internal":null},"options":[{"id":"share","text":"you have no share with me","description":"Project default · relational participation","isDefault":true,"witnesses":null},{"id":"part","text":"you have no part with me","description":"Traditional direct wording","isDefault":false,"witnesses":null},{"id":"portion","text":"you have no portion with me","description":"Inheritance resonance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.washClause13","book":"John","chapter":13,"decisionKey":"washClause13","source":{"greekPresented":"εἰ μὴ τοὺς πόδας / omit / τὴν κεφαλήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What, if anything, still needs washing?","summary":"The tradition divides across several forms: ‘except the feet,’ a shorter sentence with no exception, and Bezae’s expanded ‘head…except the feet only.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"feet","rationale":"‘Except the feet’ is the working default because it has broad ancient support and explains both accidental omission and the expansions created from Peter’s mention of hands and head.","evidence":{"external":"Feet clause: B, C*, K, L, W, Ψ and others; ‘feet only’: P66, Θ and ancient versions; shorter: א; expanded head-reading: D.","internal":"The clause could drop by eye-skip or be expanded from verse 9; the broad feet-reading best explains the family of alternatives."},"options":[{"id":"feet","text":"has no need to wash except the feet, but is wholly clean","description":"Project default · broad early form","isDefault":true,"witnesses":"εἰ μὴ τοὺς πόδας · B, C*, K, L, W, Π, Ψ, family 13"},{"id":"none","text":"has no need to wash, but is wholly clean","description":"Sinaiticus shorter reading","isDefault":false,"witnesses":"Omit exception · א and ancient Latin support"},{"id":"head","text":"has no need to wash the head, except only the feet, but is wholly clean","description":"Bezan expansion","isDefault":false,"witnesses":"Head…except only feet · D Greek/Latin"},{"id":"open","text":"has no need to wash [except the feet], but is wholly clean","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed clause bracketed"}],"revisionHistory":[]},
{"id":"john.13.teacherLord13","book":"John","chapter":13,"decisionKey":"teacherLord13","source":{"greekPresented":"ὁ διδάσκαλος καὶ ὁ κύριος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the disciples’ titles sound?","summary":"Didaskalos is teacher or instructor; kyrios can mean lord, master, or owner. The articles mark the titles distinctly.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"teacher","rationale":"“The Teacher and the Lord” is default because it preserves the two articulated titles and their established English forms. “Master” foregrounds household authority within kyrios, while “Instructor” narrows didaskalos toward formal teaching.","evidence":{"external":null,"internal":null},"options":[{"id":"teacher","text":"the Teacher and the Lord","description":"Project default · conventional titles","isDefault":true,"witnesses":null},{"id":"master","text":"the Teacher and the Master","description":"Household authority foregrounded","isDefault":false,"witnesses":null},{"id":"instructor","text":"the Instructor and the Lord","description":"Teaching role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.example13","book":"John","chapter":13,"decisionKey":"example13","source":{"greekPresented":"ὑπόδειγμα · hypodeigma","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus give them?","summary":"Hypodeigma is an example, pattern, model, or demonstration intended to be imitated.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"example","rationale":"“An example” is default because hypodeigma names an enacted model intended for imitation and reads directly with “as I did, you also should do.” “Pattern” stresses repeatability, while “demonstration” stresses the action’s teaching function.","evidence":{"external":null,"internal":null},"options":[{"id":"example","text":"an example","description":"Project default · imitation foregrounded","isDefault":true,"witnesses":null},{"id":"pattern","text":"a pattern","description":"Repeatable form foregrounded","isDefault":false,"witnesses":null},{"id":"demonstration","text":"a demonstration","description":"Enacted teaching foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.amen","book":"John","chapter":13,"decisionKey":"amen","source":{"greekPresented":"ἀμὴν ἀμήν · amēn amēn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should Jesus’ doubled Hebrew affirmation be translated?","summary":"John preserves amen twice at the beginning of Jesus’ saying. ‘Truly, truly’ translates its force but conceals the preserved Semitic sound.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"amen","rationale":"“Amen, amen” is default because John preserves the Semitic affirmation and its deliberate doubling at the beginning of Jesus’ saying. “Truly, truly” translates the force but conceals the retained sound and formula.","evidence":{"external":null,"internal":null},"options":[{"id":"amen","text":"Amen, amen","description":"Project default · preserved form","isDefault":true,"witnesses":null},{"id":"truly","text":"Truly, truly","description":"Meaning translated","isDefault":false,"witnesses":null},{"id":"both","text":"Amen, amen—truly","description":"Form and meaning together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.messenger13","book":"John","chapter":13,"decisionKey":"messenger13","source":{"greekPresented":"ἀπόστολος · apostolos","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should apostolos be rendered here?","summary":"Apostolos literally means one who is sent. ‘Apostle’ preserves the Greek sound but can import a later office-title into a proverb about sender and sent one.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sent","rationale":"“One sent” is default because apostolos functions here inside a general comparison between sender and sent person, not as a technical list of office-holders. “Messenger” foregrounds commission; “apostle” preserves the Greek sound but can import a later title.","evidence":{"external":null,"internal":null},"options":[{"id":"sent","text":"one sent","description":"Project default · word meaning translated","isDefault":true,"witnesses":null},{"id":"messenger","text":"messenger","description":"Commission foregrounded","isDefault":false,"witnesses":null},{"id":"apostle","text":"apostle","description":"Traditional transliteration","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.egoIAm13","book":"John","chapter":13,"decisionKey":"egoIAm13","source":{"greekPresented":"πιστεύσητε ὅτι ἐγώ εἰμι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the disciples to trust when it happens?","summary":"The clause ends with egō eimi and supplies no predicate. English often adds ‘he,’ while the direct form leaves the saying open.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"iam","rationale":"“You may trust that I am” is default because egō eimi ends the clause without a written predicate. “I am he” supplies the contextually expected identifier, while “I exist” resolves the open expression into an explicitly existential statement.","evidence":{"external":null,"internal":null},"options":[{"id":"iam","text":"you may trust that I am","description":"Project default · no predicate supplied","isDefault":true,"witnesses":null},{"id":"he","text":"you may believe that I am he","description":"English predicate supplied","isDefault":false,"witnesses":null},{"id":"exist","text":"you may trust that I exist","description":"Existential sense foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.breadReading13","book":"John","chapter":13,"decisionKey":"breadReading13","source":{"greekPresented":"τὸν ἄρτον μου / ἄρτον μετ’ ἐμοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the betrayer eat?","summary":"The quotation divides between ‘my bread,’ closer to Greek Psalm 41, and ‘bread with me,’ closer to Mark’s betrayal saying.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"my","rationale":"‘My bread’ is the working default because it preserves the difficult form closest to the cited Psalm, while ‘bread with me’ has much broader manuscript support and may reflect harmonization to Mark 14:18.","evidence":{"external":"My bread: B, C, L, 892 and Coptic; bread with me: P66, א, A, D, K, W and broad tradition; conflated forms survive in versions.","internal":"Either Psalm assimilation or Synoptic assimilation is possible, so confidence remains low."},"options":[{"id":"my","text":"The one eating my bread lifted his heel against me","description":"Project default · difficult Psalm form","isDefault":true,"witnesses":"τὸν ἄρτον μου · B, C, L, 892, 1071, Coptic"},{"id":"with","text":"The one eating bread with me lifted his heel against me","description":"Broad ancient harmonized form","isDefault":false,"witnesses":"ἄρτον μετ’ ἐμοῦ · P66, א, A, D, K, W, Δ, Θ, Ψ"},{"id":"both","text":"The one eating my bread with me lifted his heel against me","description":"Conflated ancient form","isDefault":false,"witnesses":"Conflated ‘my bread with me’ · ancient versional support"},{"id":"open","text":"The one eating [my bread/bread with me] lifted his heel against me","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both principal readings shown"}],"revisionHistory":[]},
{"id":"john.13.signal13","book":"John","chapter":13,"decisionKey":"signal13","source":{"greekPresented":"πυθέσθαι… / καὶ λέγει αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Peter signal the beloved disciple to do?","summary":"The witnesses preserve an indirect request to inquire, a direct command ‘Tell us,’ and a combined form in Sinaiticus.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"inquire","rationale":"The inquiry reading is default because its rare optative construction is difficult and has broad support; the direct command is smoother, while Sinaiticus combines both.","evidence":{"external":"Inquire: P66 corrected, A, D, K, W, Δ, Θ and broad tradition; direct command: B, C, L, X, 068, 33; combined: א.","internal":"Copyists had reason to simplify the rare optative; combination naturally preserves both encountered readings."},"options":[{"id":"inquire","text":"signals to him to inquire who it might be","description":"Project default · difficult optative form","isDefault":true,"witnesses":"πυθέσθαι τίς ἂν εἴη · P66c, A, D, K, W, Δ, Θ"},{"id":"tell","text":"signals and says to him, ‘Tell us who it is’","description":"Alexandrian direct-command form","isDefault":false,"witnesses":"καὶ λέγει… Εἰπὲ τίς ἐστιν · B, C, L, X, 068, 33"},{"id":"both","text":"signals to inquire and says, ‘Tell us who it is’","description":"Sinaiticus combined form","isDefault":false,"witnesses":"Combined form · א"},{"id":"open","text":"signals to him [to inquire / saying, ‘Tell us’] who it is","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · principal forms shown"}],"revisionHistory":[]},
{"id":"john.13.morsel13","book":"John","chapter":13,"decisionKey":"morsel13","source":{"greekPresented":"ψωμίον · psōmion","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus dip and give?","summary":"Psōmion is a small piece or morsel of food, often bread in this setting. ‘Morsel’ preserves its diminutive sense without over-specifying the meal.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"morsel","rationale":"“Morsel” is default because psōmion names a small portion of food without requiring that the item itself be identified more precisely. “Piece of bread” supplies the likely referent, while “bite of food” foregrounds the meal action.","evidence":{"external":null,"internal":null},"options":[{"id":"morsel","text":"morsel","description":"Project default · small portion retained","isDefault":true,"witnesses":null},{"id":"bread","text":"piece of bread","description":"Referent made explicit","isDefault":false,"witnesses":null},{"id":"bite","text":"bite of food","description":"Meal action foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.satan13","book":"John","chapter":13,"decisionKey":"satan13","source":{"greekPresented":"εἰσῆλθεν… ὁ σατανᾶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Satanas appear?","summary":"Satanas is a Greek form of the Semitic title meaning adversary. English can preserve the name-form or translate the role.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"satan","rationale":"“Satan” is default because it carries the Greek form Satanas into its established English name-form. “The adversary” translates the underlying Semitic title, while the combined option displays both identity and meaning.","evidence":{"external":null,"internal":null},"options":[{"id":"satan","text":"Satan entered into him","description":"Project default · manuscript form transliterated","isDefault":true,"witnesses":null},{"id":"adversary","text":"the adversary entered into him","description":"Title translated","isDefault":false,"witnesses":null},{"id":"both","text":"Satan—the adversary—entered into him","description":"Form and meaning together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.glorifyClause13","book":"John","chapter":13,"decisionKey":"glorifyClause13","source":{"greekPresented":"εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 32 repeat the conditional clause?","summary":"A wide later tradition includes ‘If God is glorified in him.’ P66, Sinaiticus first hand, Vaticanus, Bezae and other early witnesses omit it.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"omit","rationale":"The shorter reading is default because it has exceptionally early and diverse support. The repeated clause may be original and lost by eye-skip, so the expanded reading remains fully available.","evidence":{"external":"Omit: P66, א*, B, C*, D, L, W, X, Π; include: א², A, C², K, Δ, Θ, Ψ and broad later tradition.","internal":"Repetition could cause accidental omission, while scribes could also add the conditional to make the logic explicit."},"options":[{"id":"omit","text":"God will also glorify him in himself, and immediately he will glorify him","description":"Project default · shorter early reading","isDefault":true,"witnesses":"Omit clause · P66, א*, B, C*, D, L, W, X, Π"},{"id":"include","text":"If God is glorified in him, God will also glorify him in himself, and immediately he will glorify him","description":"Ancient expanded reading","isDefault":false,"witnesses":"Include clause · א², A, C², K, Δ, Θ, Ψ, Byzantine tradition"},{"id":"open","text":"[If God is glorified in him,] God will also glorify him in himself, and immediately he will glorify him","description":"Clause bracketed in-line","isDefault":false,"witnesses":"Display option · disputed clause bracketed"}],"revisionHistory":[]},
{"id":"john.13.littleChildren13","book":"John","chapter":13,"decisionKey":"littleChildren13","source":{"greekPresented":"τεκνία · teknia","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the disciples?","summary":"Teknia is an affectionate diminutive: little children or dear children. It marks tenderness rather than their literal age.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"little","rationale":"“Little children” is default because it preserves teknia’s affectionate diminutive and the sudden tenderness of Jesus’ address. “Dear children” foregrounds affection without literal smallness, while “Children” is compact but loses the diminutive.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"Little children","description":"Project default · diminutive preserved","isDefault":true,"witnesses":null},{"id":"dear","text":"Dear children","description":"Affection foregrounded","isDefault":false,"witnesses":null},{"id":"children","text":"Children","description":"Natural compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.newCommand13","book":"John","chapter":13,"decisionKey":"newCommand13","source":{"greekPresented":"ἐντολὴν καινήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus give them?","summary":"Entolē is a command, instruction, or charge. Kainē marks it as new in quality or form.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"command","rationale":"“A new command” is default because entolē directly names an authoritative instruction in current English and kainos marks its new quality. “Commandment” is traditional, while “instruction” foregrounds teaching and softens the command force.","evidence":{"external":null,"internal":null},"options":[{"id":"command","text":"a new command","description":"Project default · direct modern English","isDefault":true,"witnesses":null},{"id":"commandment","text":"a new commandment","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"instruction","text":"a new instruction","description":"Teaching force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.love13","book":"John","chapter":13,"decisionKey":"love13","source":{"greekPresented":"ἀγαπᾶτε ἀλλήλους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the repeated command sound?","summary":"The present-form verb can be heard as ongoing practice. English can say ‘love one another’ or expose the continuing action.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"love","rationale":"“Love one another” is default because it preserves the repeated wording naturally each time the command appears. “Keep loving” makes the present-form’s ongoing practice explicit, while “love each other” is plain modern English with slightly less formal reciprocity.","evidence":{"external":null,"internal":null},"options":[{"id":"love","text":"love one another","description":"Project default · natural repeated wording","isDefault":true,"witnesses":null},{"id":"keep","text":"keep loving one another","description":"Ongoing practice foregrounded","isDefault":false,"witnesses":null},{"id":"each","text":"love each other","description":"Plain modern English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.soulLife12","book":"John","chapter":13,"decisionKey":"soulLife12","source":{"greekPresented":"φιλῶν τὴν ψυχὴν / μισῶν τὴν ψυχήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must be loved or hated?","summary":"Psychē can mean life, soul, or self. The saying contrasts preserving one’s present life with keeping it toward age-enduring life.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"life","rationale":"“Life” is default because psychē names the present living self both in the love/hate saying and in Peter’s claim that he will lay it down for Jesus. “Soul” keeps the Greek noun’s broader resonance visible, while “self” foregrounds the whole person and personal attachment.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"life","description":"Project default · narrative stakes","isDefault":true,"witnesses":null},{"id":"soul","text":"soul","description":"Greek noun exposed","isDefault":false,"witnesses":null},{"id":"self","text":"self","description":"Personal attachment foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.13.rooster13","book":"John","chapter":13,"decisionKey":"rooster13","source":{"greekPresented":"ἀλέκτωρ · alektōr","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will sound before Peter’s denials are complete?","summary":"Alektōr is a rooster. ‘Cock’ is traditional British English but can distract modern readers.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"rooster","rationale":"“A rooster will not crow” is default because alektōr directly names the bird in clear modern English. Traditional “cock” is lexically valid but can distract contemporary readers; the event-focused option paraphrases the noun into its sound.","evidence":{"external":null,"internal":null},"options":[{"id":"rooster","text":"a rooster will certainly not crow","description":"Project default · direct modern English","isDefault":true,"witnesses":null},{"id":"cock","text":"the cock will certainly not crow","description":"Traditional wording","isDefault":false,"witnesses":null},{"id":"bird","text":"the rooster’s call will certainly not sound","description":"Event foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.heart14","book":"John","chapter":14,"decisionKey":"heart14","source":{"greekPresented":"μὴ ταρασσέσθω ὑμῶν ἡ καρδία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why does Greek speak of one heart for all of them?","summary":"The disciples are plural, but kardia is singular: ‘your heart.’ English often pluralizes it. Keeping the singular can portray the group as sharing one troubled center.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"singular","rationale":"The singular ‘your heart’ is default because it preserves the number of kardia exactly while English ‘your’ can still address the whole group. Plural ‘hearts’ makes the distributive sense explicit but removes the shared singular image.","evidence":{"external":null,"internal":null},"options":[{"id":"singular","text":"Do not let your heart be troubled","description":"Project default · Greek number retained","isDefault":true,"witnesses":null},{"id":"plural","text":"Do not let your hearts be troubled","description":"Natural distributive English","isDefault":false,"witnesses":null},{"id":"inner","text":"Do not let your inner being be troubled","description":"Metaphor interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.trust14","book":"John","chapter":14,"decisionKey":"trust14","source":{"greekPresented":"πιστεύετε… πιστεύετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Are these statements, commands, or one of each?","summary":"Both verbs have the same form and can be either indicative or imperative. English must choose where Greek does not visibly distinguish.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"commands","rationale":"The project reads both forms as commands for a coherent parallel, while exposing the indicative and mixed possibilities because the written forms themselves are identical.","evidence":{"external":null,"internal":null},"options":[{"id":"commands","text":"Trust in God; trust also in me","description":"Project default · parallel commands","isDefault":true,"witnesses":null},{"id":"statements","text":"You trust in God; you trust also in me","description":"Parallel statements","isDefault":false,"witnesses":null},{"id":"mixed","text":"You trust in God; trust also in me","description":"Statement then command","isDefault":false,"witnesses":null},{"id":"open","text":"[You trust/Trust] in God; [you trust/trust] also in me","description":"Grammar left visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.abodes14","book":"John","chapter":14,"decisionKey":"abodes14","source":{"greekPresented":"μοναὶ πολλαί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is in the Father’s house?","summary":"Monē means a staying-place or abode. ‘Mansions’ came through older English tradition and now suggests grand separate buildings not stated by the Greek.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"abodes","rationale":"‘Many abodes’ is default because it keeps the concrete noun monai and its sense of places where one remains without importing the modern grandeur of ‘mansions.’ ‘Rooms’ is smoother household English, but it narrows what the Greek itself specifies.","evidence":{"external":null,"internal":null},"options":[{"id":"abodes","text":"many abodes","description":"Project default · noun retained","isDefault":true,"witnesses":null},{"id":"rooms","text":"many rooms","description":"Household image foregrounded","isDefault":false,"witnesses":null},{"id":"places","text":"many dwelling places","description":"Function made explicit","isDefault":false,"witnesses":null},{"id":"mansions","text":"many mansions","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.question14","book":"John","chapter":14,"decisionKey":"question14","source":{"greekPresented":"εἰ δὲ μή, εἶπον ἂν ὑμῖν…","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the question in verse 2 begin and end?","summary":"Ancient manuscripts do not supply modern question marks. The words can form a reassurance, a question, or a statement followed by a question.","layers":["BOUNDARY","GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"question","rationale":"The complete-question reading is the working default because it connects Jesus’ reassurance with the promise to prepare a place, but the earliest manuscripts do not supply punctuation that settles the boundary.","evidence":{"external":null,"internal":null},"options":[{"id":"question","text":"If not, would I have told you that I am going to prepare a place for you?","description":"Project default · one complete question","isDefault":true,"witnesses":null},{"id":"statement","text":"If not, I would have told you. I am going to prepare a place for you","description":"Traditional statement boundary","isDefault":false,"witnesses":null},{"id":"split","text":"If not, I would have told you. Am I going to prepare a place for you?","description":"Question attached to going","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.wayText14","book":"John","chapter":14,"decisionKey":"wayText14","source":{"greekPresented":"οἴδατε τὴν ὁδόν / οἴδατε καὶ τὴν ὁδὸν οἴδατε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How much does Jesus say the disciples know?","summary":"The shorter early text says they know the way to where he is going. A widespread expanded form repeats ‘you know,’ making both destination and way explicit.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The shorter reading is default because it has strong early support and readily explains the repeated clarification found in the expanded form.","evidence":{"external":"Shorter: P66 corrected, א, B, C*, L, Q, W; expanded: P66 first hand, A, D, E, N and broad later tradition.","internal":"Repeating ‘you know’ clarifies the relationship between destination and way and is easier to explain as expansion than coordinated omission."},"options":[{"id":"short","text":"And where I am going, you know the way","description":"Project default · shorter early text","isDefault":true,"witnesses":"οἴδατε τὴν ὁδόν · P66c, א, B, C*, L, Q, W"},{"id":"long","text":"And where I am going you know, and the way you know","description":"Expanded ancient reading","isDefault":false,"witnesses":"οἴδατε καὶ τὴν ὁδὸν οἴδατε · P66*, A, D, E, N, 047, later tradition"},{"id":"open","text":"And where I am going you know [and] the way [you know]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · repeated words shown in brackets"}],"revisionHistory":[]},
{"id":"john.14.wayTruthLife14","book":"John","chapter":14,"decisionKey":"wayTruthLife14","source":{"greekPresented":"ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the three article-marked nouns sound?","summary":"Greek repeats the article before way, truth, and life. English can preserve the solemn threefold form or streamline it.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"three","rationale":"The repeated ‘the… and the… and the…’ is default because Greek places a separate article before each noun and joins all three with kai. The smoother English list remains available, but the default lets the deliberate threefold cadence remain audible.","evidence":{"external":null,"internal":null},"options":[{"id":"three","text":"the way and the truth and the life","description":"Project default · repetition retained","isDefault":true,"witnesses":null},{"id":"smooth","text":"the way, the truth, and the life","description":"Natural English list","isDefault":false,"witnesses":null},{"id":"path","text":"the path and the reality and the life","description":"Lexical alternatives exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.knowFather14","book":"John","chapter":14,"decisionKey":"knowFather14","source":{"greekPresented":"ἐγνώκατε… γνώσεσθε / ἐγνώκειτε… ἂν ᾔδειτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 7 describe real knowledge or an unreal condition?","summary":"The manuscripts divide between ‘if you have known me, you will know’ and ‘if you had known me, you would have known.’ The difference changes whether Jesus promises recognition or rebukes its absence.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"promise","rationale":"The promise form is the working default because it has exceptionally early support and fits the verse’s movement into present recognition. The contrary-to-fact form is also early and may reflect the rebuke in verse 9.","evidence":{"external":"Promise form: P66, א, D*, W; contrary-to-fact forms: B, C*, L, Q and the later tradition in several grammatical shapes.","internal":"Copyists could conform verse 7 to Jesus’ rebuke of Philip in verse 9, but they could also regularize an awkward conditional into a promise."},"options":[{"id":"promise","text":"If you have known me, you will also know my Father","description":"Project default · early promise form","isDefault":true,"witnesses":"ἐγνώκατε… γνώσεσθε · P66, א, D*, W"},{"id":"rebuke","text":"If you had known me, you would also have known my Father","description":"Ancient contrary-to-fact form","isDefault":false,"witnesses":"ἐγνώκειτε… ἂν ᾔδειτε/ἐγνώκειτε · B, C*, L, Q, A, later tradition"},{"id":"open","text":"If you [have/had] known me, you [will/would] also know my Father","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · conditional fork shown"}],"revisionHistory":[]},
{"id":"john.14.mutual14","book":"John","chapter":14,"decisionKey":"mutual14","source":{"greekPresented":"ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should the mutual indwelling be stated?","summary":"The same compact en-phrase is repeated in both directions. English can retain ‘in’ or explain it as dwelling or union.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"in","rationale":"The direct ‘I am in the Father and the Father is in me’ is default because it preserves the same compact en-phrase in both directions. ‘Dwells in’ and ‘is united with’ explain the relationship, but add verbal or conceptual content not stated in the clause.","evidence":{"external":null,"internal":null},"options":[{"id":"in","text":"I am in the Father and the Father is in me","description":"Project default · exact preposition retained","isDefault":true,"witnesses":null},{"id":"dwells","text":"I dwell in the Father and the Father dwells in me","description":"Indwelling made verbal","isDefault":false,"witnesses":null},{"id":"united","text":"I am united with the Father and the Father with me","description":"Relation interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.works14","book":"John","chapter":14,"decisionKey":"works14","source":{"greekPresented":"τὰ ἔργα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the Father dwelling in Jesus do?","summary":"Erga can be works, deeds, or actions. ‘Works’ preserves John’s repeated vocabulary across signs, testimony, and mission.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"works","rationale":"‘Does his works’ is default because erga is John’s recurring term for the deeds that disclose identity and mission. ‘Deeds’ is idiomatic English, but retaining ‘works’ keeps this verse connected to the chapter’s following references to Jesus’ works.","evidence":{"external":null,"internal":null},"options":[{"id":"works","text":"does his works","description":"Project default · repeated Johannine noun","isDefault":true,"witnesses":null},{"id":"deeds","text":"does his deeds","description":"Concrete acts foregrounded","isDefault":false,"witnesses":null},{"id":"actions","text":"performs his actions","description":"Plain modern English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.amen","book":"John","chapter":14,"decisionKey":"amen","source":{"greekPresented":"ἀμὴν ἀμήν · amēn amēn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should Jesus’ doubled Hebrew affirmation be translated?","summary":"John preserves amen twice at the beginning of Jesus’ saying. ‘Truly, truly’ translates its force but conceals the preserved Semitic sound.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"amen","rationale":"“Amen, amen” is default because John preserves the Semitic affirmation and its deliberate doubling at the beginning of Jesus’ saying. “Truly, truly” translates the force but conceals the retained sound and formula.","evidence":{"external":null,"internal":null},"options":[{"id":"amen","text":"Amen, amen","description":"Project default · preserved form","isDefault":true,"witnesses":null},{"id":"truly","text":"Truly, truly","description":"Meaning translated","isDefault":false,"witnesses":null},{"id":"both","text":"Amen, amen—truly","description":"Form and meaning together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.askMe14","book":"John","chapter":14,"decisionKey":"askMe14","source":{"greekPresented":"ἐάν τι αἰτήσητέ με / omit με","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus say to ask him?","summary":"Some early witnesses include ‘me,’ making Jesus the direct object of prayer; others omit it, leaving only a request made in his name.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"me","rationale":"‘Me’ is included by default because it has very early support and is the harder expression. Its omission may have avoided the striking idea of asking Jesus in Jesus’ name.","evidence":{"external":"Include ‘me’: P66, א, B, E, W, 060; omit: A, D, L, Q and several ancient versions; some witnesses omit the entire verse.","internal":"The unusual ‘ask me in my name’ could prompt omission, while accidental addition from context is less direct."},"options":[{"id":"me","text":"If you ask me anything in my name, I will do it","description":"Project default · strong early reading","isDefault":true,"witnesses":"με · P66, א, B, E, W, 060"},{"id":"omit","text":"If you ask anything in my name, I will do it","description":"Ancient shorter reading","isDefault":false,"witnesses":"Omit με · A, D, L, Q, Old Latin and Coptic support"},{"id":"open","text":"If you ask [me] anything in my name, I will do it","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed pronoun bracketed"}],"revisionHistory":[]},
{"id":"john.14.keepCommand14","book":"John","chapter":14,"decisionKey":"keepCommand14","source":{"greekPresented":"τηρήσετε / τηρήσητε / τηρήσατε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is keeping the commands a promise, purpose, or command?","summary":"Three verbal forms survive: future indicative ‘you will keep,’ subjunctive ‘you may keep,’ and imperative ‘keep.’ The fork changes the logic of love and obedience.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"will","rationale":"The future ‘you will keep’ is default because of strong early support and its close connection between love and resulting obedience. The subjunctive and imperative forms are ancient and materially alter the sentence’s force.","evidence":{"external":"Future: B, L, Ψ and early Coptic; subjunctive: P66, א, 060, 33; imperative: A, D, E, W and broad later tradition.","internal":"All three forms differ minimally and copyists could readily turn promise into exhortation or smooth the conditional construction."},"options":[{"id":"will","text":"If you love me, you will keep my commands","description":"Project default · future form","isDefault":true,"witnesses":"τηρήσετε · B, L, Ψ, 1010, 1071"},{"id":"may","text":"If you love me, you may keep my commands","description":"Early subjunctive form","isDefault":false,"witnesses":"τηρήσητε · P66, א, 060, 33, 579"},{"id":"keep","text":"If you love me, keep my commands","description":"Broad imperative reading","isDefault":false,"witnesses":"τηρήσατε · A, D, E, W, Δ, Θ, broad tradition"},{"id":"open","text":"If you love me, [you will keep / keep] my commands","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · principal verbal forms shown"}],"revisionHistory":[]},
{"id":"john.14.helper14","book":"John","chapter":14,"decisionKey":"helper14","source":{"greekPresented":"ἄλλον παράκλητον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who will the Father give?","summary":"Paraklētos is one called alongside: helper, advocate, counselor, or comforter. No single English role carries its full legal and relational range.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"helper","rationale":"‘Another helper’ is the working default because it preserves the broad relational function of paraklētos without reducing the figure to one setting. ‘Advocate,’ ‘counselor,’ and ‘comforter’ each illuminate part of the word’s range, but none exhausts it.","evidence":{"external":null,"internal":null},"options":[{"id":"helper","text":"another helper","description":"Project default · broad relational function","isDefault":true,"witnesses":null},{"id":"advocate","text":"another advocate","description":"Legal role foregrounded","isDefault":false,"witnesses":null},{"id":"counselor","text":"another counselor","description":"Guidance foregrounded","isDefault":false,"witnesses":null},{"id":"comforter","text":"another comforter","description":"Traditional rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.spiritPronoun14","book":"John","chapter":14,"decisionKey":"spiritPronoun14","source":{"greekPresented":"ὃ… αὐτό / αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should English handle the Spirit’s Greek pronouns?","summary":"Pneuma is grammatically neuter, while the nearby paraklētos is masculine. English personal pronouns make an interpretive choice the Greek grammar does not make in the same way.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"he","rationale":"Personal pronouns are default because the promised figure is introduced as ‘another paraklētos’ and is described throughout the discourse as remaining, teaching, and reminding. The neuter option remains open because the immediate pronouns agree grammatically with neuter pneuma, a distinction English cannot reproduce without sounding impersonal.","evidence":{"external":null,"internal":null},"options":[{"id":"he","text":"whom the world is not able to receive, because it neither beholds him nor knows him","description":"Project default · personal referent","isDefault":true,"witnesses":null},{"id":"it","text":"which the world is not able to receive, because it neither beholds it nor knows it","description":"Neuter grammar exposed","isDefault":false,"witnesses":null},{"id":"spirit","text":"whom the world cannot receive, because it neither beholds nor knows the spirit","description":"Pronoun avoided","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.spiritIn14","book":"John","chapter":14,"decisionKey":"spiritIn14","source":{"greekPresented":"ἐν ὑμῖν ἔσται / ἐν ὑμῖν ἐστιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Will the spirit be in them, or is it already in them?","summary":"The manuscripts divide by one letter between future ‘will be’ and present ‘is.’ P66’s first hand, Vaticanus, Bezae, and W preserve the present form.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"future","rationale":"The future is default because it has broad and diverse support and fits the promised sending. The present reading is exceptionally early and can describe the spirit’s already-active presence among them.","evidence":{"external":"Future: P66 corrected, א, A, L and broad tradition; present: P66 first hand, B, D*, W, 0211.","internal":"A copyist could change present to future to match the promised gift, or future to present under the influence of ‘remains with you.’"},"options":[{"id":"future","text":"will be in you","description":"Project default · broad future reading","isDefault":true,"witnesses":"ἔσται · P66c, א, A, E, L, Q, Ψ, later tradition"},{"id":"present","text":"is in you","description":"Very early present reading","isDefault":false,"witnesses":"ἐστιν · P66*, B, D*, W, 0211"},{"id":"open","text":"[will be/is] in you","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · one-letter tense fork shown"}],"revisionHistory":[]},
{"id":"john.14.orphans14","book":"John","chapter":14,"decisionKey":"orphans14","source":{"greekPresented":"ὀρφανούς · orphanous","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus say he will not leave them?","summary":"Orphanous literally means orphans—children bereft of parents. ‘Desolate’ expresses the feeling but removes the family image.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"orphans","rationale":"‘I will not leave you as orphans’ is default because orphanous names bereaved children directly and preserves the family relationship in Jesus’ reassurance. ‘Fatherless’ specifies one kind of loss, while ‘desolate’ retains the emotional effect but removes the image.","evidence":{"external":null,"internal":null},"options":[{"id":"orphans","text":"I will not leave you as orphans","description":"Project default · family image retained","isDefault":true,"witnesses":null},{"id":"fatherless","text":"I will not leave you fatherless","description":"Loss made explicit","isDefault":false,"witnesses":null},{"id":"desolate","text":"I will not leave you desolate","description":"State foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.manifest14","book":"John","chapter":14,"decisionKey":"manifest14","source":{"greekPresented":"ἐμφανίσω αὐτῷ ἐμαυτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will Jesus make himself known?","summary":"Emphanizō can mean reveal, manifest, make visible, or make known. The reflexive phrase is direct: ‘I will reveal myself to him.’","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"reveal","rationale":"‘I will reveal myself to him’ is default because it renders emphanisō with direct modern English while retaining the emphatic reflexive emauton, ‘myself.’ ‘Manifest’ follows the Greek-root tradition, and ‘make myself known’ interprets the revelation as recognition.","evidence":{"external":null,"internal":null},"options":[{"id":"reveal","text":"I will reveal myself to him","description":"Project default · direct modern English","isDefault":true,"witnesses":null},{"id":"manifest","text":"I will manifest myself to him","description":"Greek-root tradition","isDefault":false,"witnesses":null},{"id":"known","text":"I will make myself known to him","description":"Recognition foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.peace14","book":"John","chapter":14,"decisionKey":"peace14","source":{"greekPresented":"εἰρήνην ἀφίημι ὑμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus leave with them?","summary":"Eirēnē is peace, wholeness, or well-being. The verb aphiēmi means leave, release, or let remain.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"peace","rationale":"‘Peace I leave with you; my peace I give to you’ is default because it preserves both eirēnē and the verse’s marked repetition and word order. ‘Wholeness’ opens the word’s wider resonance, but peace is the established direct equivalent and avoids deciding that wider range for the reader.","evidence":{"external":null,"internal":null},"options":[{"id":"peace","text":"Peace I leave with you; my peace I give to you","description":"Project default · repetition retained","isDefault":true,"witnesses":null},{"id":"wholeness","text":"Wholeness I leave with you; my wholeness I give to you","description":"Hebraic range foregrounded","isDefault":false,"witnesses":null},{"id":"peaceful","text":"I leave you peace; I give you my peace","description":"Natural English order","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.greaterFather14","book":"John","chapter":14,"decisionKey":"greaterFather14","source":{"greekPresented":"ὁ πατήρ / ὁ πατήρ μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 28 say ‘the Father’ or ‘my Father’?","summary":"The earliest broad text reads ‘the Father.’ A later stream adds ‘my,’ making the relationship explicit.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"the","rationale":"‘The Father’ is default because it has early, broad, and diverse support. Adding ‘my’ makes the relationship explicit and matches common Johannine phrasing.","evidence":{"external":"The Father: P75, א first hand, A, B, D*, L; my Father: later correctors of א and D, E, 0233 and broad later tradition.","internal":"The possessive is a natural clarifying addition and is unnecessary in context."},"options":[{"id":"the","text":"the Father is greater than I","description":"Project default · early shorter form","isDefault":true,"witnesses":"ὁ πατήρ · P75, א*, A, B, D*, L"},{"id":"my","text":"my Father is greater than I","description":"Later explicit form","isDefault":false,"witnesses":"ὁ πατήρ μου · א², D², E, 0233, later tradition"},{"id":"open","text":"[the/my] Father is greater than I","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · possessive bracketed"}],"revisionHistory":[]},
{"id":"john.14.ruler12","book":"John","chapter":14,"decisionKey":"ruler12","source":{"greekPresented":"ὁ ἄρχων τοῦ κόσμου τούτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is being cast outside?","summary":"Archōn means ruler, chief, or authority-holder. English capitalization can turn the phrase into a fixed title even though the manuscripts do not decide that typography.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"ruler","rationale":"“The ruler of this world” is default because archōn directly names an authority-holder while lowercase typography avoids turning the description into a manuscript-supplied proper title. “Prince” is traditional; “authority” explains the role more abstractly.","evidence":{"external":null,"internal":null},"options":[{"id":"ruler","text":"the ruler of this world","description":"Project default · lowercase description","isDefault":true,"witnesses":null},{"id":"prince","text":"the prince of this world","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"authority","text":"the authority of this world","description":"Role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.rulerHold14","book":"John","chapter":14,"decisionKey":"rulerHold14","source":{"greekPresented":"ἐν ἐμοὶ οὐκ ἔχει οὐδέν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the world’s ruler have in Jesus?","summary":"The phrase literally says ‘in me he has nothing.’ It can mean no claim, hold, part, or grounds of accusation.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"nothing","rationale":"‘In me he has nothing’ is default because it preserves the striking Greek order and absolute negative without deciding whether the image is legal claim, personal hold, or grounds of accusation. Those interpretive senses remain available as clearer English alternatives.","evidence":{"external":null,"internal":null},"options":[{"id":"nothing","text":"in me he has nothing","description":"Project default · Greek shape retained","isDefault":true,"witnesses":null},{"id":"claim","text":"he has no claim on me","description":"Legal force foregrounded","isDefault":false,"witnesses":null},{"id":"hold","text":"he has no hold over me","description":"Power relation foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.14.arise14","book":"John","chapter":14,"decisionKey":"arise14","source":{"greekPresented":"ἐγείρεσθε, ἄγωμεν ἐντεῦθεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the chapter’s closing movement sound?","summary":"The paired imperatives are abrupt and physical. The following discourse continues, so the line can mark literal departure, readiness to depart, or a dramatic transition.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"rise","rationale":"‘Rise; let us go from here’ is default because it keeps both abrupt imperatives and the departure marker enteuthen. The continued discourse makes the scene’s timing debatable, but translating the commands directly avoids turning that narrative question into the wording itself.","evidence":{"external":null,"internal":null},"options":[{"id":"rise","text":"Rise; let us go from here","description":"Project default · two commands retained","isDefault":true,"witnesses":null},{"id":"getup","text":"Get up; let us leave this place","description":"Plain physical movement","isDefault":false,"witnesses":null},{"id":"come","text":"Come—let us be going from here","description":"Ongoing departure foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.vine15","book":"John","chapter":15,"decisionKey":"vine15","source":{"greekPresented":"ἡ ἄμπελος ἡ ἀληθινή","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of vine does Jesus name himself?","summary":"Alēthinē can mean true, genuine, or ultimate—the vine that fully corresponds to the image.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"true","rationale":"‘The true vine’ is default because it preserves both repeated articles and John’s recurring alēthinos language for what is genuine and fully corresponds to its name. ‘Real’ and ‘genuine’ clarify part of that force, but lose the chapter’s link to John’s wider vocabulary.","evidence":{"external":null,"internal":null},"options":[{"id":"true","text":"the true vine","description":"Project default · repeated Johannine adjective","isDefault":true,"witnesses":null},{"id":"genuine","text":"the genuine vine","description":"Authenticity foregrounded","isDefault":false,"witnesses":null},{"id":"real","text":"the real vine","description":"Plain modern English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.farmer15","book":"John","chapter":15,"decisionKey":"farmer15","source":{"greekPresented":"ὁ γεωργός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What role does the Father hold?","summary":"Geōrgos is one who works the soil: farmer, cultivator, or vine-grower. ‘Gardener’ is natural but broader than the vineyard setting.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"farmer","rationale":"‘The farmer’ is default because geōrgos directly names a worker of the soil and does not add a role more specialized than the noun itself. ‘Vine-grower’ makes the immediate setting explicit, while ‘gardener’ is natural but broader and less tied to cultivation as work.","evidence":{"external":null,"internal":null},"options":[{"id":"farmer","text":"the farmer","description":"Project default · soil-worker retained","isDefault":true,"witnesses":null},{"id":"vinegrower","text":"the vine-grower","description":"Vineyard role explicit","isDefault":false,"witnesses":null},{"id":"gardener","text":"the gardener","description":"Traditional natural English","isDefault":false,"witnesses":null},{"id":"cultivator","text":"the cultivator","description":"Active tending foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.removePrune15","book":"John","chapter":15,"decisionKey":"removePrune15","source":{"greekPresented":"αἴρει… καθαίρει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the Father do with each branch?","summary":"Airei can mean takes away or lifts up; kathairei means cleanses or prunes. John’s second verb echoes ‘clean’ in verse 3, creating wordplay English can preserve only partially.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"remove","rationale":"‘Removes… cleans’ is the working default because ‘remove’ is the ordinary contextual force of airei for a fruitless branch, while ‘cleans’ preserves the audible kathairei–katharoi wordplay into verse 3. ‘Prunes’ explains the vineyard action more naturally, and ‘lifts’ keeps a possible sense of airei, so both remain open.","evidence":{"external":null,"internal":null},"options":[{"id":"remove","text":"he removes it; and every one bearing fruit he cleans","description":"Project default · lexical link to clean retained","isDefault":true,"witnesses":null},{"id":"prune","text":"he cuts it off; and every one bearing fruit he prunes","description":"Vineyard action foregrounded","isDefault":false,"witnesses":null},{"id":"lift","text":"he lifts it; and every one bearing fruit he cleans","description":"Alternative sense of airei","isDefault":false,"witnesses":null},{"id":"both","text":"he removes [or lifts] it; and every fruit-bearing one he cleans [prunes]","description":"Range visible in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.clean15","book":"John","chapter":15,"decisionKey":"clean15","source":{"greekPresented":"καθαροί… λόγον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the disciples already described?","summary":"Katharoi, ‘clean,’ deliberately echoes the branch being kathairei, ‘cleaned/pruned,’ one verse earlier.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"clean","rationale":"‘Already clean’ is default because katharoi directly continues the kathairei word-family from the preceding verse. ‘Pruned’ strengthens the vine metaphor but changes the adjective, while ‘purified’ foregrounds a ritual sense that the immediate wordplay does not require.","evidence":{"external":null,"internal":null},"options":[{"id":"clean","text":"You are already clean because of the word","description":"Project default · word-family retained","isDefault":true,"witnesses":null},{"id":"pruned","text":"You are already pruned because of the word","description":"Vine metaphor extended","isDefault":false,"witnesses":null},{"id":"purified","text":"You are already purified because of the word","description":"Ritual range foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.remain15","book":"John","chapter":15,"decisionKey":"remain15","source":{"greekPresented":"μένω · menō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s repeated relational verb sound?","summary":"Menō means remain, stay, abide, or dwell. Repeating one English verb exposes the chapter’s structural heartbeat.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"remain","rationale":"‘Remain’ is default because it is direct modern English for menō and can be repeated consistently across the vine, Jesus’ words, love, and the disciples. ‘Abide,’ ‘dwell,’ and ‘stay’ each add a distinct English tone; using one stable verb lets readers see the Greek repetition.","evidence":{"external":null,"internal":null},"options":[{"id":"remain","text":"remain","description":"Project default · plain repeated verb","isDefault":true,"witnesses":null},{"id":"abide","text":"abide","description":"Traditional relational depth","isDefault":false,"witnesses":null},{"id":"dwell","text":"dwell","description":"Indwelling foregrounded","isDefault":false,"witnesses":null},{"id":"stay","text":"stay","description":"Direct modern English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.apart15","book":"John","chapter":15,"decisionKey":"apart15","source":{"greekPresented":"χωρὶς ἐμοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What can the branches do apart from Jesus?","summary":"Chōris means apart from or without. The statement is absolute: ou dynasthe poiein ouden—‘you are able to do nothing.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"apart","rationale":"‘Apart from me you are able to do nothing’ is default because it retains chōris, the explicit ability verb, and the sentence’s absolute negative in their Greek order. ‘Without me you can do nothing’ is smoother, while ‘produce’ limits the claim to fruit more narrowly than poiein itself does.","evidence":{"external":null,"internal":null},"options":[{"id":"apart","text":"apart from me you are able to do nothing","description":"Project default · Greek shape retained","isDefault":true,"witnesses":null},{"id":"without","text":"without me you can do nothing","description":"Compact natural English","isDefault":false,"witnesses":null},{"id":"produce","text":"separated from me you can produce nothing","description":"Fruit context foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.wither15","book":"John","chapter":15,"decisionKey":"wither15","source":{"greekPresented":"ἐβλήθη ἔξω… ἐξηράνθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the branch’s fate be narrated?","summary":"The aorist verbs say it was cast outside and dried up, but the sentence states a general pattern. English often shifts to present tense.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"present","rationale":"The English present is default because the conditional describes the recurring fate of any branch that does not remain, so ‘is cast out… and withers’ reads as a general truth. The Greek aorists are visible in the past-tense option, and the future option makes the resulting sequence explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"present","text":"is cast outside like the branch and withers","description":"Project default · general truth in English","isDefault":true,"witnesses":null},{"id":"past","text":"was cast outside like the branch and dried up","description":"Greek aspect exposed","isDefault":false,"witnesses":null},{"id":"future","text":"will be thrown out like a branch and will wither","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.askTense15","book":"John","chapter":15,"decisionKey":"askTense15","source":{"greekPresented":"αἰτήσασθε / αἰτήσεσθε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is verse 7 a command to ask or a prediction that they will ask?","summary":"The earliest broad reading is imperative, ‘ask.’ A later stream changes one vowel and reads the future, ‘you will ask.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"ask","rationale":"The imperative is default because it has early, diverse support and fits the following promise. The future form is a small and natural smoothing of the verb.","evidence":{"external":"Imperative: P75, A, B, D, L, 0233; future: א, E, 047 and broad later tradition.","internal":"Only a vowel distinguishes the forms; changing a command into a prediction smooths the sequence after the conditional."},"options":[{"id":"ask","text":"ask whatever you desire, and it will happen for you","description":"Project default · imperative reading","isDefault":true,"witnesses":"αἰτήσασθε · P75, A, B, D, L, 0233"},{"id":"will","text":"you will ask whatever you desire, and it will happen for you","description":"Later future reading","isDefault":false,"witnesses":"αἰτήσεσθε · א, E, 047, later tradition"},{"id":"open","text":"[ask/you will ask] whatever you desire, and it will happen for you","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · verbal fork shown"}],"revisionHistory":[]},
{"id":"john.15.disciplesTense15","book":"John","chapter":15,"decisionKey":"disciplesTense15","source":{"greekPresented":"γένησθε / γενήσεσθε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does fruit-bearing make them disciples, or predict that they will be?","summary":"The early subjunctive reads ‘that you may become/be,’ while a later future form reads ‘you will become.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"may","rationale":"The subjunctive is default because it has early support and makes discipleship the intended result of fruit-bearing. The future reading is ancient and turns the line into a prediction.","evidence":{"external":"Subjunctive: P66, B, D, L, 0250; future: א, A, E, 047, 0233.","internal":"The forms differ minimally, and copyists could regularize the purpose clause into a future statement."},"options":[{"id":"may","text":"and may become my disciples","description":"Project default · early subjunctive","isDefault":true,"witnesses":"γένησθε · P66, B, D, L, 0250"},{"id":"will","text":"and you will become my disciples","description":"Later future reading","isDefault":false,"witnesses":"γενήσεσθε · א, A, E, 047, 0233"},{"id":"prove","text":"and prove to be my disciples","description":"Interpretive result","isDefault":false,"witnesses":"Interpretive English rendering of the subjunctive"},{"id":"open","text":"and [may/will] become my disciples","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · tense/mood fork shown"}],"revisionHistory":[]},
{"id":"john.15.joy15","book":"John","chapter":15,"decisionKey":"joy15","source":{"greekPresented":"ἡ χαρὰ ἡ ἐμή… πεπληρωμένη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose joy fills whom?","summary":"Jesus says ‘my joy’ may be in them and ‘your joy’ may have been made full. The perfect participle pictures joy brought to fullness.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"full","rationale":"The default keeps ‘my joy’ in the disciples and ‘your joy’ brought to fullness because both possessive relationships are explicit and distinct. ‘Made full’ also preserves the result pictured by the perfect-form expression without adding ‘remain’ or shifting the image onto the disciples themselves.","evidence":{"external":null,"internal":null},"options":[{"id":"full","text":"my joy may be in you and your joy may be made full","description":"Project default · pronouns and result retained","isDefault":true,"witnesses":null},{"id":"complete","text":"my joy may remain in you and your joy may become complete","description":"Completion foregrounded","isDefault":false,"witnesses":null},{"id":"filled","text":"you may have my joy, and your joy may be filled up","description":"Container image foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.love13","book":"John","chapter":15,"decisionKey":"love13","source":{"greekPresented":"ἀγαπᾶτε ἀλλήλους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the repeated command sound?","summary":"The present-form verb can be heard as ongoing practice. English can say ‘love one another’ or expose the continuing action.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"love","rationale":"“Love one another” is default because it preserves the repeated wording naturally each time the command appears. “Keep loving” makes the present-form’s ongoing practice explicit, while “love each other” is plain modern English with slightly less formal reciprocity.","evidence":{"external":null,"internal":null},"options":[{"id":"love","text":"love one another","description":"Project default · natural repeated wording","isDefault":true,"witnesses":null},{"id":"keep","text":"keep loving one another","description":"Ongoing practice foregrounded","isDefault":false,"witnesses":null},{"id":"each","text":"love each other","description":"Plain modern English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.friendsLove15","book":"John","chapter":15,"decisionKey":"friendsLove15","source":{"greekPresented":"τὴν ψυχὴν αὐτοῦ θῇ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the greatest love lay down?","summary":"Psychē can mean life, soul, or self. In context it names the person’s living life given for friends.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"life","rationale":"‘Lay down his life’ is default because the surrounding comparison concerns a person giving his living life for friends, and John’s narrative uses the same expression for voluntary death. ‘Soul’ exposes psychē more formally, while ‘himself’ conveys the personal gift but replaces the noun.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"lay down his life for his friends","description":"Project default · narrative meaning","isDefault":true,"witnesses":null},{"id":"soul","text":"lay down his soul for his friends","description":"Greek noun exposed","isDefault":false,"witnesses":null},{"id":"self","text":"lay down himself for his friends","description":"Personal gift foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.commands15","book":"John","chapter":15,"decisionKey":"commands15","source":{"greekPresented":"ἃ ἐγὼ ἐντέλλομαι ὑμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What marks Jesus’ friends?","summary":"The present middle verb portrays what Jesus is actively commanding them, not merely a static list inherited from elsewhere.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"do","rationale":"‘If you do the things I command you’ is default because it preserves the conditional, the plural relative object, and Jesus’ active commanding. ‘Keep my commands’ is compact but substitutes a different Johannine construction; ‘practice’ adds an ongoing nuance to the English wording.","evidence":{"external":null,"internal":null},"options":[{"id":"do","text":"if you do the things I command you","description":"Project default · direct conditional","isDefault":true,"witnesses":null},{"id":"practice","text":"if you practice what I am commanding you","description":"Ongoing action foregrounded","isDefault":false,"witnesses":null},{"id":"keep","text":"if you keep my commands","description":"Compact Johannine wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.appointed15","book":"John","chapter":15,"decisionKey":"appointed15","source":{"greekPresented":"ἔθηκα ὑμᾶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus do with those he chose?","summary":"Tithēmi literally means place or set. Here it can be rendered appointed, placed, or established for a fruit-bearing purpose.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"appointed","rationale":"‘Appointed you’ is default because the following purpose clauses show that Jesus’ placing of the disciples is a commissioning to go, bear fruit, and have that fruit remain. ‘Placed’ retains the literal breadth of ethēka, while ‘set in place’ foregrounds position more than purpose.","evidence":{"external":null,"internal":null},"options":[{"id":"appointed","text":"appointed you","description":"Project default · commissioned purpose","isDefault":true,"witnesses":null},{"id":"placed","text":"placed you","description":"Literal verb retained","isDefault":false,"witnesses":null},{"id":"set","text":"set you in place","description":"Deliberate position foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.loveWish15","book":"John","chapter":15,"decisionKey":"loveWish15","source":{"greekPresented":"ἵνα ἀγαπᾶτε ἀλλήλους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is verse 17 only a command, or also a desired result?","summary":"The hina-clause can express purpose, result, or an imperative-like command: ‘so that you love one another.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"purpose","rationale":"‘So that you love one another’ is default because it retains the hina-clause and leaves its closely related purpose, result, and command-like force visible. Turning it into a colon creates a direct imperative in English; ‘that you may’ emphasizes desired outcome more strongly.","evidence":{"external":null,"internal":null},"options":[{"id":"purpose","text":"These things I command you so that you love one another","description":"Project default · purpose retained","isDefault":true,"witnesses":null},{"id":"command","text":"These things I command you: love one another","description":"Direct command","isDefault":false,"witnesses":null},{"id":"wish","text":"These things I command you—that you may love one another","description":"Desired outcome foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.first15","book":"John","chapter":15,"decisionKey":"first15","source":{"greekPresented":"πρῶτον ὑμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the world hate Jesus relative to the disciples?","summary":"Prōton can mean first or before. With the genitive ‘of you,’ the compact phrase means it hated Jesus before it hated them.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"before","rationale":"‘It has hated me before you’ is default because ‘before you’ expresses the temporal comparison formed by prōton with the genitive and retains the perfect-form result. ‘It hated me first’ is more idiomatic but leaves the comparison with the disciples implicit.","evidence":{"external":null,"internal":null},"options":[{"id":"before","text":"it has hated me before you","description":"Project default · temporal relation","isDefault":true,"witnesses":null},{"id":"first","text":"it hated me first","description":"Compact natural English","isDefault":false,"witnesses":null},{"id":"earlier","text":"it hated me earlier than you","description":"Comparison explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.own15","book":"John","chapter":15,"decisionKey":"own15","source":{"greekPresented":"τὸ ἴδιον ἐφίλει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How would the world treat what belongs to it?","summary":"Phileō can mean love, like, or hold dear. John uses it here for the world’s affinity with what is its own.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"love","rationale":"‘The world would love its own’ is default because it preserves both phileō and the compact possessive expression to idion, maintaining the verse’s direct love–hate contrast. ‘Like’ weakens that contrast, while ‘cherish what belongs to it’ explains the possessive at greater length.","evidence":{"external":null,"internal":null},"options":[{"id":"love","text":"the world would love its own","description":"Project default · direct verb","isDefault":true,"witnesses":null},{"id":"like","text":"the world would like its own","description":"Affinity foregrounded","isDefault":false,"witnesses":null},{"id":"cherish","text":"the world would cherish what belongs to it","description":"Possession made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.keepWord15","book":"John","chapter":15,"decisionKey":"keepWord15","source":{"greekPresented":"τὸν λόγον μου ἐτήρησαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What might the world do with the disciples’ word?","summary":"Tēreō can mean keep, guard, observe, or heed. Here it parallels persecution: reception of the teacher predicts reception of the students.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"keep","rationale":"‘Keep my word… keep yours’ is default because repeating tēreō preserves the exact parallel between the treatment of Jesus and of his disciples. ‘Heed’ explains receptive response, and ‘observe my teaching’ interprets logos, but both hide the repeated verb and noun.","evidence":{"external":null,"internal":null},"options":[{"id":"keep","text":"If they kept my word, they will also keep yours","description":"Project default · repeated verb","isDefault":true,"witnesses":null},{"id":"heed","text":"If they heeded my word, they will also heed yours","description":"Response foregrounded","isDefault":false,"witnesses":null},{"id":"observe","text":"If they observed my teaching, they will also observe yours","description":"Instructional sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.excuse15","book":"John","chapter":15,"decisionKey":"excuse15","source":{"greekPresented":"πρόφασιν οὐκ ἔχουσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do they no longer have concerning their sin?","summary":"Prophasis is a pretext, outward show, alleged reason, or excuse. ‘Excuse’ is idiomatic; ‘pretext’ preserves the Greek noun’s sharper edge.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"excuse","rationale":"‘They have no excuse concerning their sin’ is default because it gives the idiomatic force of prophasis in clear English while retaining the stated relation to their sin. ‘Pretext’ preserves the noun’s sharper outward-show sense, but can suggest a fabricated cover story more specifically.","evidence":{"external":null,"internal":null},"options":[{"id":"excuse","text":"they have no excuse concerning their sin","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"pretext","text":"they have no pretext for their sin","description":"Greek noun foregrounded","isDefault":false,"witnesses":null},{"id":"cover","text":"they have no covering story for their sin","description":"Function explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.withoutCause15","book":"John","chapter":15,"decisionKey":"withoutCause15","source":{"greekPresented":"ἐμίσησάν με δωρεάν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the law describe their hatred?","summary":"Dōrean literally means freely or as a gift; negatively it means without cause, for nothing, or gratuitously.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"cause","rationale":"‘They hated me without cause’ is default because it is the natural negative force of dōrean in this quotation and preserves the established sense of groundless hatred. ‘For nothing’ is plainer but less formal; the literal ‘freely’ is useful for exposing the adverb but is misleading without explanation.","evidence":{"external":null,"internal":null},"options":[{"id":"cause","text":"They hated me without cause","description":"Project default · idiomatic quotation","isDefault":true,"witnesses":null},{"id":"nothing","text":"They hated me for nothing","description":"Plain English","isDefault":false,"witnesses":null},{"id":"freely","text":"They hated me freely","description":"Greek adverb exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.connective15","book":"John","chapter":15,"decisionKey":"connective15","source":{"greekPresented":"ὅταν / δὲ ὅταν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 26 begin with an added contrastive ‘but’?","summary":"The earliest witnesses begin simply ‘When the helper comes.’ A broad later stream adds de, ‘but/and,’ to mark the transition.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The connective is omitted by default because the shorter form has the earliest papyrus and major codex support; adding ‘but’ naturally sharpens the transition.","evidence":{"external":"Omit: P22, P66, א, B; include de: A, D, E, L, 047, 065 and broad later tradition.","internal":"Discourse connectives are commonly added to clarify transitions and are unnecessary here."},"options":[{"id":"omit","text":"When the helper comes","description":"Project default · shorter early text","isDefault":true,"witnesses":"Omit δέ · P22, P66, א, B"},{"id":"but","text":"But when the helper comes","description":"Later connective","isDefault":false,"witnesses":"δὲ ὅταν · A, D, E, L, 047, 065, later tradition"},{"id":"open","text":"[But] when the helper comes","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · connective bracketed"}],"revisionHistory":[]},
{"id":"john.15.proceeds15","book":"John","chapter":15,"decisionKey":"proceeds15","source":{"greekPresented":"παρὰ τοῦ πατρὸς ἐκπορεύεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the spirit of truth come from the Father?","summary":"Ekporeuetai means goes out or proceeds. The phrase later carried major doctrinal weight, but the immediate sentence describes the witness Jesus sends from the Father.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"proceeds","rationale":"‘Proceeds from the Father’ is default because it maps ekporeuetai as movement out from a source while keeping this clause distinct from Jesus’ separate promise to send the helper. ‘Goes out’ is plainer English, while ‘flows forth’ adds source imagery not present in the verb itself.","evidence":{"external":null,"internal":null},"options":[{"id":"proceeds","text":"proceeds from the Father","description":"Project default · traditional direct verb","isDefault":true,"witnesses":null},{"id":"goes","text":"goes out from the Father","description":"Plain movement","isDefault":false,"witnesses":null},{"id":"flows","text":"flows forth from the Father","description":"Source imagery foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.15.testimony","book":"John","chapter":15,"decisionKey":"testimony","source":{"greekPresented":"μαρτυρία / μαρτυρέω · martyria / martyreō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s central witness-language sound?","summary":"The noun and verb belong to one Greek word-family. English often hides that repetition by alternating ‘witness’ and ‘testimony.’","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"witness","rationale":"“Witness” is default because it can serve John’s related noun and verb forms with the least disruption, allowing the repeated martyria/martyreō word-family to remain audible where polished English often conceals it.","evidence":{"external":null,"internal":null},"options":[{"id":"witness","text":"witness","description":"Project default · keeps the word-family visible","isDefault":true,"witnesses":null},{"id":"testimony","text":"testimony","description":"Formal evidentiary sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.fallAway16","book":"John","chapter":16,"decisionKey":"fallAway16","source":{"greekPresented":"ἵνα μὴ σκανδαλισθῆτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What danger are Jesus’ words meant to prevent?","summary":"Skandalizō can mean cause to stumble, trap, offend, or fall away. Here the threat is abandonment under persecution.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"fall","rationale":"‘So that you may not fall away’ is default because the surrounding expulsion and killing make abandonment under pressure the consequence in view. ‘Stumble’ preserves the skandalizō image, while ‘be ensnared’ recalls the word’s trap-background but is less direct in this context.","evidence":{"external":null,"internal":null},"options":[{"id":"fall","text":"so that you may not fall away","description":"Project default · consequence foregrounded","isDefault":true,"witnesses":null},{"id":"stumble","text":"so that you may not stumble","description":"Greek image retained","isDefault":false,"witnesses":null},{"id":"trapped","text":"so that you may not be ensnared","description":"Trap-image foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.service16","book":"John","chapter":16,"decisionKey":"service16","source":{"greekPresented":"λατρείαν προσφέρειν τῷ θεῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will killers imagine they offer God?","summary":"Latreia is sacred or cultic service. The phrase portrays killing as an imagined offering of worship to God.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"service","rationale":"‘Offering sacred service to God’ is default because it preserves both the cultic force of latreia and the offering verb prospherein. ‘Worship’ is smoother but broader, while ‘presenting an offering’ can make the imagined killing sound like a literal sacrificial object.","evidence":{"external":null,"internal":null},"options":[{"id":"service","text":"is offering sacred service to God","description":"Project default · cultic force retained","isDefault":true,"witnesses":null},{"id":"worship","text":"is offering worship to God","description":"Religious act foregrounded","isDefault":false,"witnesses":null},{"id":"sacrifice","text":"is presenting an offering to God","description":"Offering-image foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.doToYou16","book":"John","chapter":16,"decisionKey":"doToYou16","source":{"greekPresented":"ταῦτα ποιήσουσιν / ταῦτα ποιήσουσιν ὑμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 3 explicitly say these things will be done ‘to you’?","summary":"The pronoun is absent from P66 and several major witnesses but present in another ancient stream. English context can supply it even when Greek does not.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The pronoun is omitted by default because the shorter wording has very early and broad support; ‘to you’ is an obvious contextual clarification.","evidence":{"external":"Omit: P66, A, B, E, 047, 0233; include ‘to you’: א, D, L and several ancient versions.","internal":"The audience is already explicit from context, making addition for clarity more likely than deliberate omission."},"options":[{"id":"omit","text":"And these things they will do","description":"Project default · shorter early text","isDefault":true,"witnesses":"Omit ὑμῖν · P66, A, B, E, 047, 0233"},{"id":"you","text":"And these things they will do to you","description":"Ancient explicit pronoun","isDefault":false,"witnesses":"ὑμῖν · א, D, L, Old Latin, Syriac and Coptic support"},{"id":"open","text":"And these things they will do [to you]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · pronoun bracketed"}],"revisionHistory":[]},
{"id":"john.16.hourMemory16","book":"John","chapter":16,"decisionKey":"hourMemory16","source":{"greekPresented":"ἡ ὥρα αὐτῶν… μνημονεύητε αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose hour and what memory does verse 4 preserve?","summary":"The tradition contains several combinations: ‘their hour’ and ‘remember them,’ either phrase alone, or neither. Repeated pronouns invited omission and rearrangement.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"both","rationale":"The fullest form is the working default because it has early support and its repetition can explain the several shorter combinations. The transmission is too divided for high confidence.","evidence":{"external":"Both pronouns: P66vid, א², A, B, 0233; ‘their hour’ only: א¹; ‘remember them’ only: א*, 047, 054; neither: D* and others.","internal":"Repeated autōn forms are vulnerable to eye-skip, while copyists could also add pronouns to make both references explicit."},"options":[{"id":"both","text":"when their hour comes, you may remember them","description":"Project default · fullest early form","isDefault":true,"witnesses":"ὥρα αὐτῶν… μνημονεύητε αὐτῶν · P66vid, א², A, B, 0233"},{"id":"hour","text":"when their hour comes, you may remember","description":"One pronoun retained","isDefault":false,"witnesses":"ὥρα αὐτῶν… μνημονεύητε · א¹ and Old Latin support"},{"id":"them","text":"when the hour comes, you may remember them","description":"Other pronoun retained","isDefault":false,"witnesses":"ὥρα… μνημονεύητε αὐτῶν · א*, 047, 054"},{"id":"short","text":"when the hour comes, you may remember","description":"Shortest form","isDefault":false,"witnesses":"ὥρα… μνημονεύετε · D* and ancient versions"}],"revisionHistory":[]},
{"id":"john.16.sorrow16","book":"John","chapter":16,"decisionKey":"sorrow16","source":{"greekPresented":"ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How has sorrow affected their shared heart?","summary":"The perfect verb says sorrow has filled their singular heart and now remains there.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"filled","rationale":"‘Sorrow has filled your heart’ is default because it keeps sorrow as the acting subject, preserves the singular shared heart, and carries the perfect verb’s completed result into the present. ‘Overwhelmed’ describes the effect but changes the sentence’s image.","evidence":{"external":null,"internal":null},"options":[{"id":"filled","text":"sorrow has filled your heart","description":"Project default · result retained","isDefault":true,"witnesses":null},{"id":"occupied","text":"sorrow has occupied your heart","description":"Continuing state foregrounded","isDefault":false,"witnesses":null},{"id":"overwhelmed","text":"your heart has been overwhelmed with sorrow","description":"Effect foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.advantage16","book":"John","chapter":16,"decisionKey":"advantage16","source":{"greekPresented":"συμφέρει ὑμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Jesus’ departure described?","summary":"Sympherei means it is advantageous, beneficial, or expedient. The claim is stronger than merely ‘better’ emotionally.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"advantage","rationale":"‘It is advantageous for you’ is default because sympherei states objective benefit, not simply that departure feels preferable. ‘For your benefit’ explains the result naturally, while ‘better for you’ is smoother but less precise about the claim’s practical force.","evidence":{"external":null,"internal":null},"options":[{"id":"advantage","text":"it is advantageous for you that I go away","description":"Project default · direct force","isDefault":true,"witnesses":null},{"id":"benefit","text":"it is for your benefit that I go away","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"better","text":"it is better for you that I go away","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.convict16","book":"John","chapter":16,"decisionKey":"convict16","source":{"greekPresented":"ἐλέγξει τὸν κόσμον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the helper do to the world?","summary":"Elenchō can expose, refute, convict, or prove wrong. No one English verb fits equally well with sin, righteousness, and judgment.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"expose","rationale":"‘Expose the world’ is the working default because elenchō must govern sin, righteousness, and judgment together and can include bringing error into the light. ‘Convict’ carries traditional moral and legal force, while ‘prove wrong’ emphasizes argument; no single English verb exhausts the range.","evidence":{"external":null,"internal":null},"options":[{"id":"expose","text":"will expose the world concerning sin and righteousness and judgment","description":"Project default · broad corrective force","isDefault":true,"witnesses":null},{"id":"convict","text":"will convict the world concerning sin and righteousness and judgment","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"prove","text":"will prove the world wrong concerning sin and righteousness and judgment","description":"Argumentative force","isDefault":false,"witnesses":null},{"id":"open","text":"will [expose/convict/refute] the world concerning sin, righteousness, and judgment","description":"Range left visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.ruler12","book":"John","chapter":16,"decisionKey":"ruler12","source":{"greekPresented":"ὁ ἄρχων τοῦ κόσμου τούτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is being cast outside?","summary":"Archōn means ruler, chief, or authority-holder. English capitalization can turn the phrase into a fixed title even though the manuscripts do not decide that typography.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"ruler","rationale":"“The ruler of this world” is default because archōn directly names an authority-holder while lowercase typography avoids turning the description into a manuscript-supplied proper title. “Prince” is traditional; “authority” explains the role more abstractly.","evidence":{"external":null,"internal":null},"options":[{"id":"ruler","text":"the ruler of this world","description":"Project default · lowercase description","isDefault":true,"witnesses":null},{"id":"prince","text":"the prince of this world","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"authority","text":"the authority of this world","description":"Role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.guide16","book":"John","chapter":16,"decisionKey":"guide16","source":{"greekPresented":"ὁδηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will the spirit relate them to all truth?","summary":"The preposition is en, ‘in,’ though English commonly says ‘into all truth.’ Both construe guidance, but they picture the relation differently.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"in","rationale":"‘Guide you in all the truth’ is default because it retains the preposition en and the article with truth rather than turning truth only into a destination. ‘Into all truth’ is established English, while ‘through the whole truth’ adds a process-image not directly stated.","evidence":{"external":null,"internal":null},"options":[{"id":"in","text":"will guide you in all the truth","description":"Project default · Greek preposition retained","isDefault":true,"witnesses":null},{"id":"into","text":"will guide you into all truth","description":"Traditional destination image","isDefault":false,"witnesses":null},{"id":"through","text":"will lead you through the whole truth","description":"Process foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.comingThings16","book":"John","chapter":16,"decisionKey":"comingThings16","source":{"greekPresented":"τὰ ἐρχόμενα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the spirit announce?","summary":"Ta erchomena literally means ‘the things coming.’ It can refer to future events or what is approaching within the unfolding mission.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"coming","rationale":"‘The things coming’ is default because it preserves the present participle ta erchomena and leaves open whether the reference is distant future, approaching events, or the unfolding mission. ‘Things to come’ naturally narrows the phrase toward future prediction.","evidence":{"external":null,"internal":null},"options":[{"id":"coming","text":"will announce to you the things coming","description":"Project default · participle retained","isDefault":true,"witnesses":null},{"id":"future","text":"will tell you the things to come","description":"Traditional future sense","isDefault":false,"witnesses":null},{"id":"approaching","text":"will report what is approaching","description":"Nearness foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.littleText16","book":"John","chapter":16,"decisionKey":"littleText16","source":{"greekPresented":"οὐκέτι θεωρεῖτέ με / οὐ θεωρεῖτέ με","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Will they see Jesus ‘no longer,’ or simply ‘not’?","summary":"The earlier broad reading has ouketi, ‘no longer.’ A later stream reads the shorter ou, ‘not.’","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"longer","rationale":"‘No longer’ is default because it has strong early and diverse support. The simple negative is a natural shortening or smoothing.","evidence":{"external":"No longer: P66, א, B, D, L, N, W, 068, 0233; not: A, E, 047, 054.","internal":"Ouketi carries the sharper temporal contrast and readily explains the simpler ou."},"options":[{"id":"longer","text":"a little while, and you no longer behold me","description":"Project default · early adverb","isDefault":true,"witnesses":"οὐκέτι · P66, א, B, D, L, N, W, 068, 0233"},{"id":"not","text":"a little while, and you do not behold me","description":"Later shorter adverb","isDefault":false,"witnesses":"οὐ · A, E, 047, 054, later tradition"},{"id":"open","text":"a little while, and you [no longer/do not] behold me","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · adverbial fork shown"}],"revisionHistory":[]},
{"id":"john.16.fatherClause16","book":"John","chapter":16,"decisionKey":"fatherClause16","source":{"greekPresented":"ὅτι ὑπάγω πρὸς τὸν πατέρα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 16 add ‘because I am going to the Father’?","summary":"The earliest witnesses end after ‘you will see me.’ A later stream repeats the explanatory clause from verse 10.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The explanatory clause is omitted by default because the earliest papyrus and major codices lack it; its source in verse 10 is transparent.","evidence":{"external":"Omit: P5, P66, א, B, D, L, W, 0250; include: A, E, N, 047, 068 and later tradition.","internal":"Repeating ‘because I am going to the Father’ clarifies the little-while saying and is easier to explain as harmonization to verse 10."},"options":[{"id":"omit","text":"and again a little while, and you will see me","description":"Project default · shorter early text","isDefault":true,"witnesses":"Omit clause · P5, P66, א, B, D, L, W, 0250"},{"id":"include","text":"and again a little while, and you will see me, because I am going to the Father","description":"Later explanatory clause","isDefault":false,"witnesses":"ὅτι ὑπάγω πρὸς τὸν πατέρα · A, E, N, 047, 068, later tradition"},{"id":"open","text":"and again a little while, and you will see me [because I am going to the Father]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · explanatory clause bracketed"}],"revisionHistory":[]},
{"id":"john.16.whatSaying16","book":"John","chapter":16,"decisionKey":"whatSaying16","source":{"greekPresented":"τί ἐστιν τοῦτο / τί ἐστιν τοῦτο ὃ λέγει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 18 repeat ‘that he says’?","summary":"Several early witnesses ask only ‘What is this little while?’ A broad later stream adds the clarifying words ‘that he says.’","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"short","rationale":"The shorter question is default because it has very early support and the added words clarify an already obvious speaker.","evidence":{"external":"Shorter: P5, P66, א*, D*, W; expanded: א², A, B, D², E, L, N and broad later tradition.","internal":"‘That he says’ is a natural explanatory addition; accidental loss is also possible through the short repeated wording."},"options":[{"id":"short","text":"What is this ‘little while’?","description":"Project default · shorter early form","isDefault":true,"witnesses":"Omit ὃ λέγει · P5, P66, א*, D*, W"},{"id":"long","text":"What is this ‘little while’ that he says?","description":"Expanded form","isDefault":false,"witnesses":"ὃ λέγει · א², A, B, D², E, L, N, 054, 068"},{"id":"open","text":"What is this ‘little while’ [that he says]?","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added words bracketed"}],"revisionHistory":[]},
{"id":"john.16.amen","book":"John","chapter":16,"decisionKey":"amen","source":{"greekPresented":"ἀμὴν ἀμήν · amēn amēn","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should Jesus’ doubled Hebrew affirmation be translated?","summary":"John preserves amen twice at the beginning of Jesus’ saying. ‘Truly, truly’ translates its force but conceals the preserved Semitic sound.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"amen","rationale":"“Amen, amen” is default because John preserves the Semitic affirmation and its deliberate doubling at the beginning of Jesus’ saying. “Truly, truly” translates the force but conceals the retained sound and formula.","evidence":{"external":null,"internal":null},"options":[{"id":"amen","text":"Amen, amen","description":"Project default · preserved form","isDefault":true,"witnesses":null},{"id":"truly","text":"Truly, truly","description":"Meaning translated","isDefault":false,"witnesses":null},{"id":"both","text":"Amen, amen—truly","description":"Form and meaning together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.birth16","book":"John","chapter":16,"decisionKey":"birth16","source":{"greekPresented":"ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What causes the woman’s joy after birth?","summary":"John says ‘a human was born into the world,’ using anthrōpos rather than specifying son or child.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"human","rationale":"‘A human has been born into the world’ is default because anthrōpos names the human being without specifying sex and retains John’s movement ‘into the world.’ ‘Child’ is natural in a birth scene but supplies an age-category rather than translating the noun used.","evidence":{"external":null,"internal":null},"options":[{"id":"human","text":"a human has been born into the world","description":"Project default · noun retained","isDefault":true,"witnesses":null},{"id":"child","text":"a child has been born into the world","description":"Natural English","isDefault":false,"witnesses":null},{"id":"person","text":"a person has come to birth in the world","description":"Event foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.joyTaken16","book":"John","chapter":16,"decisionKey":"joyTaken16","source":{"greekPresented":"τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What can no one do to their joy?","summary":"Airei is the same broad verb used for taking away, lifting, or removing. Here the idiom means deprive them of joy.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"take","rationale":"‘No one takes your joy from you’ is default because it preserves the present-tense airei and the direct object without adding ability, futurity, or hostile theft. ‘Remove’ explains the result, while ‘steal’ supplies an intention absent from the clause.","evidence":{"external":null,"internal":null},"options":[{"id":"take","text":"no one takes your joy from you","description":"Project default · direct present","isDefault":true,"witnesses":null},{"id":"remove","text":"no one can remove your joy","description":"Ability foregrounded","isDefault":false,"witnesses":null},{"id":"steal","text":"no one will steal your joy","description":"Loss foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.askFather16","book":"John","chapter":16,"decisionKey":"askFather16","source":{"greekPresented":"ὅσα ἂν αἰτήσητε τὸν πατέρα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What promise is attached to asking the Father?","summary":"Aiteō can mean ask or request. The indefinite construction opens the scope: whatever they may ask the Father in Jesus’ name.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"ask","rationale":"‘Whatever you may ask the Father in my name’ is default because it retains the open-ended hosa an construction, the asking verb, and the Father as the explicit object. ‘Request’ is more formal, while ‘seek’ shifts from petition toward desire.","evidence":{"external":null,"internal":null},"options":[{"id":"ask","text":"whatever you may ask the Father in my name, he will give you","description":"Project default · construction retained","isDefault":true,"witnesses":null},{"id":"request","text":"whatever you request from the Father in my name, he will give you","description":"Formal petition","isDefault":false,"witnesses":null},{"id":"seek","text":"whatever you seek from the Father in my name, he will grant you","description":"Desire foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.figures16","book":"John","chapter":16,"decisionKey":"figures16","source":{"greekPresented":"ἐν παροιμίαις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How has Jesus been speaking?","summary":"Paroimia can mean figure, proverb, veiled saying, or allegory. John uses it for speech whose meaning is not yet plain.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"figures","rationale":"‘In figures’ is the working default because it keeps paroimiai broad enough for sayings whose meaning is indirect without deciding that each is a proverb or a sustained allegory. ‘Veiled sayings’ explains their opacity but adds the veil metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"figures","text":"in figures","description":"Project default · broad form","isDefault":true,"witnesses":null},{"id":"veiled","text":"in veiled sayings","description":"Opacity foregrounded","isDefault":false,"witnesses":null},{"id":"proverbs","text":"in proverbs","description":"Traditional lexical rendering","isDefault":false,"witnesses":null},{"id":"allegories","text":"in allegories","description":"Extended comparison foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.plainly16","book":"John","chapter":16,"decisionKey":"plainly16","source":{"greekPresented":"παρρησίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will Jesus announce the Father?","summary":"Parrēsia combines openness, plainness, freedom, and boldness of speech.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"plainly","rationale":"‘Plainly’ is default because parrēsia here directly contrasts the preceding figurative speech and foregrounds intelligibility. ‘Openly’ emphasizes that nothing is concealed, while ‘boldly’ preserves the word’s freedom-of-speech range but is less central to this contrast.","evidence":{"external":null,"internal":null},"options":[{"id":"plainly","text":"I will announce to you plainly concerning the Father","description":"Project default · clarity foregrounded","isDefault":true,"witnesses":null},{"id":"openly","text":"I will speak openly to you about the Father","description":"Unconcealed speech","isDefault":false,"witnesses":null},{"id":"boldly","text":"I will tell you boldly about the Father","description":"Freedom foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.fatherLikes16","book":"John","chapter":16,"decisionKey":"fatherLikes16","source":{"greekPresented":"αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the Father relate to them?","summary":"John uses phileō here, often rendered love but also carrying affection, fondness, or friendship.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"loves","rationale":"‘The Father himself loves you’ is default because modern ‘likes’ understates the personal affection carried by phileō, and the emphatic autos is preserved by ‘himself.’ ‘Is fond of you’ exposes the affectionate nuance but sounds less direct and durable in this promise.","evidence":{"external":null,"internal":null},"options":[{"id":"loves","text":"the Father himself loves you","description":"Project default · natural relation","isDefault":true,"witnesses":null},{"id":"likes","text":"the Father himself likes you","description":"Lexical distinction exposed","isDefault":false,"witnesses":null},{"id":"fond","text":"the Father himself is fond of you","description":"Affection foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.cameFrom16","book":"John","chapter":16,"decisionKey":"cameFrom16","source":{"greekPresented":"παρὰ τοῦ θεοῦ ἐξῆλθον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus describe his origin?","summary":"Exerchomai means come or go out. Para with the genitive marks origin from beside or from God.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"came","rationale":"‘I came out from God’ is default because it keeps the motion in exēlthon and the source relation marked by para with the genitive. ‘Came from God’ is smoother but hides the out-going verb, while ‘came forth’ preserves it in more traditional English.","evidence":{"external":null,"internal":null},"options":[{"id":"came","text":"I came out from God","description":"Project default · movement retained","isDefault":true,"witnesses":null},{"id":"forth","text":"I came forth from God","description":"Traditional wording","isDefault":false,"witnesses":null},{"id":"sent","text":"I came from God","description":"Natural origin","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.believeNow16","book":"John","chapter":16,"decisionKey":"believeNow16","source":{"greekPresented":"ἄρτι πιστεύετε;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Jesus affirming or questioning their belief?","summary":"The earliest manuscripts do not provide the modern question mark. The context can support a skeptical question before the warning of scattering.","layers":["BOUNDARY","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"question","rationale":"The question ‘Now you trust?’ is default because Jesus immediately predicts their scattering, making the line read naturally as a challenge to their confident claim. Ancient manuscripts do not settle the punctuation, so the affirmative statement remains an equally visible alternative.","evidence":{"external":null,"internal":null},"options":[{"id":"question","text":"Now you trust?","description":"Project default · contextual challenge","isDefault":true,"witnesses":null},{"id":"statement","text":"Now you trust","description":"Affirmation","isDefault":false,"witnesses":null},{"id":"atlast","text":"At last you trust?","description":"Rhetorical force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.scatter16","book":"John","chapter":16,"decisionKey":"scatter16","source":{"greekPresented":"σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where will each disciple be scattered?","summary":"Eis ta idia means to one’s own things, home, people, or place. Greek leaves the destination compact.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"own","rationale":"‘You may be scattered, each to his own’ is default because it preserves the passive form and leaves the compact plural ta idia open—home, people, possessions, or place. Supplying ‘home’ or ‘place’ clarifies the destination but closes a meaning Greek does not specify.","evidence":{"external":null,"internal":null},"options":[{"id":"own","text":"you may be scattered, each to his own","description":"Project default · openness retained","isDefault":true,"witnesses":null},{"id":"home","text":"you will be scattered, each to his own home","description":"Destination supplied","isDefault":false,"witnesses":null},{"id":"place","text":"you will scatter, each to his own place","description":"Location foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.16.tribulation16","book":"John","chapter":16,"decisionKey":"tribulation16","source":{"greekPresented":"ἐν τῷ κόσμῳ θλῖψιν ἔχετε / omit","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 33 explicitly say they have tribulation in the world?","summary":"Nearly the whole tradition includes the clause; P66 and the Sinaitic Syriac omit it, preserving a genuine ancient shorter form.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"include","rationale":"The clause is included by default because it has overwhelming early and broad support. P66’s omission remains visible as an ancient localized form.","evidence":{"external":"Include: P60vid, א, A, B, C, E, L, N, W and broad tradition; omit: P66 and Sinaitic Syriac.","internal":"The clause could be lost by eye-skip or omitted to sharpen the contrast, but its breadth strongly favors inclusion."},"options":[{"id":"include","text":"In the world you have tribulation.","description":"Project default · overwhelming support","isDefault":true,"witnesses":"ἐν τῷ κόσμῳ θλῖψιν ἔχετε · P60vid, א, A, B, C, E, L, N, W"},{"id":"omit","text":"","description":"P66/Syriac omission","isDefault":false,"witnesses":"Omit clause · P66, Syriac Sinaitic"},{"id":"open","text":"[In the world you have tribulation].","description":"Clause marked as disputed","isDefault":false,"witnesses":"Display option · clause bracketed"}],"revisionHistory":[]},
{"id":"john.16.overcome16","book":"John","chapter":16,"decisionKey":"overcome16","source":{"greekPresented":"ἐγὼ νενίκηκα τὸν κόσμον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has Jesus done to the world?","summary":"The perfect nenikēka means he has conquered or overcome and the victory stands.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"overcome","rationale":"‘I have overcome the world’ is default because it preserves the perfect nenikēka: the victory has occurred and stands. ‘Conquered’ makes the conflict more explicit, while ‘won victory over’ explains the result but replaces the chapter’s compact final declaration.","evidence":{"external":null,"internal":null},"options":[{"id":"overcome","text":"I have overcome the world","description":"Project default · traditional perfect","isDefault":true,"witnesses":null},{"id":"conquered","text":"I have conquered the world","description":"Victory force","isDefault":false,"witnesses":null},{"id":"victory","text":"I have won victory over the world","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.glorifySon17","book":"John","chapter":17,"decisionKey":"glorifySon17","source":{"greekPresented":"δόξασόν σου τὸν υἱόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask at the arrival of the hour?","summary":"Doxazō can mean glorify, honor, or reveal in glory. The reciprocal purpose follows immediately: so the Son may glorify the Father.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"glorify","rationale":"‘Glorify your Son, so that the Son may glorify you’ is default because it repeats doxazō in both directions and preserves the purpose clause. ‘Honor’ opens the relational force, while ‘reveal… glory’ interprets what glorification entails rather than retaining Jesus’ repeated verb.","evidence":{"external":null,"internal":null},"options":[{"id":"glorify","text":"glorify your Son, so that the Son may glorify you","description":"Project default · repeated verb retained","isDefault":true,"witnesses":null},{"id":"honor","text":"honor your Son, so that the Son may honor you","description":"Relational honor","isDefault":false,"witnesses":null},{"id":"reveal","text":"reveal your Son’s glory, so that the Son may reveal yours","description":"Manifestation foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.authorityFlesh17","book":"John","chapter":17,"decisionKey":"authorityFlesh17","source":{"greekPresented":"ἐξουσίαν πάσης σαρκός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What authority was given over whom?","summary":"The Greek says authority over ‘all flesh,’ a scriptural idiom for all mortal humanity.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"flesh","rationale":"‘Authority over all flesh’ is default because it preserves the scriptural idiom pasa sarx exactly and lets readers encounter its mortal, embodied wording. ‘All humanity’ and ‘all people’ correctly identify the referent but remove the idiom before the reader can evaluate it.","evidence":{"external":null,"internal":null},"options":[{"id":"flesh","text":"authority over all flesh","description":"Project default · Greek idiom retained","isDefault":true,"witnesses":null},{"id":"humanity","text":"authority over all humanity","description":"Referent explicit","isDefault":false,"witnesses":null},{"id":"people","text":"authority over all people","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.eternalLife17","book":"John","chapter":17,"decisionKey":"eternalLife17","source":{"greekPresented":"ζωὴν αἰώνιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should aiōnios life sound?","summary":"Aiōnios relates to an age and can mean age-enduring, eternal, or belonging to the coming age.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"age","rationale":"‘Age-enduring life’ is the working default because it exposes aiōnios’s relation to aiōn rather than silently settling its full temporal and qualitative range. ‘Eternal life’ remains the established rendering, while ‘life of the age to come’ makes the Jewish eschatological horizon explicit; none should be treated as a mechanically complete equivalent.","evidence":{"external":null,"internal":null},"options":[{"id":"age","text":"age-enduring life","description":"Project default · age-language exposed","isDefault":true,"witnesses":null},{"id":"eternal","text":"eternal life","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"ageToCome","text":"the life of the age to come","description":"Jewish horizon foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.know17","book":"John","chapter":17,"decisionKey":"know17","source":{"greekPresented":"ἵνα γινώσκωσιν σὲ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What constitutes this life?","summary":"Ginōskō is relational knowing, recognition, or coming to know—not merely possessing information.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"know","rationale":"‘That they may know you’ is default because it directly renders the hina-clause and ginōskō without deciding in the translation how recognition, relationship, and experience combine. The expanded relational option explains an important force but adds words not present in the clause.","evidence":{"external":null,"internal":null},"options":[{"id":"know","text":"that they may know you","description":"Project default · direct verb","isDefault":true,"witnesses":null},{"id":"recognize","text":"that they may recognize you","description":"Recognition foregrounded","isDefault":false,"witnesses":null},{"id":"experience","text":"that they may know you through relationship","description":"Relational force explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.finish17","book":"John","chapter":17,"decisionKey":"finish17","source":{"greekPresented":"τελειώσας τὸ ἔργον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus describe the work given to him?","summary":"The participle says he glorified the Father by completing or bringing the assigned work to its intended end.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"completed","rationale":"‘Having completed the work you gave me to do’ is default because it keeps the participle teleiōsas dependent on Jesus’ statement that he glorified the Father. ‘I finished’ is smoother English but turns the participial means into a separate finite claim.","evidence":{"external":null,"internal":null},"options":[{"id":"completed","text":"having completed the work you gave me to do","description":"Project default · participle retained","isDefault":true,"witnesses":null},{"id":"finished","text":"I finished the work you gave me to do","description":"Finite English sentence","isDefault":false,"witnesses":null},{"id":"fulfilled","text":"having fulfilled the work you entrusted to me","description":"Purpose foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.nameReveal17","book":"John","chapter":17,"decisionKey":"nameReveal17","source":{"greekPresented":"ἐφανέρωσά σου τὸ ὄνομα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus make visible to the disciples?","summary":"Phaneroō means manifest or make visible. ‘Name’ in this setting carries identity, character, and revealed presence.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"manifest","rationale":"‘I manifested your name’ is the working default because phaneroō carries making visible or evident and the translation retains ‘name’ rather than replacing it with an interpretation of identity. ‘Revealed’ is more natural English; ‘made your identity known’ explains the name’s function but closes its wider biblical resonance.","evidence":{"external":null,"internal":null},"options":[{"id":"manifest","text":"I manifested your name","description":"Project default · verb’s visibility retained","isDefault":true,"witnesses":null},{"id":"revealed","text":"I revealed your name","description":"Natural English","isDefault":false,"witnesses":null},{"id":"known","text":"I made your identity known","description":"Function explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.keepWord17","book":"John","chapter":17,"decisionKey":"keepWord17","source":{"greekPresented":"τὸν λόγον σου τετήρηκαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What have those given to Jesus done with the Father’s word?","summary":"The perfect verb portrays the word as having been kept and continuing to be guarded.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"kept","rationale":"‘They have kept your word’ is default because it preserves both the perfect tense’s continuing result and John’s repeated tēreō vocabulary. ‘Guarded’ foregrounds protection, while ‘obeyed’ interprets their response more narrowly than the verb itself requires.","evidence":{"external":null,"internal":null},"options":[{"id":"kept","text":"they have kept your word","description":"Project default · perfect retained","isDefault":true,"witnesses":null},{"id":"guarded","text":"they have guarded your word","description":"Protective force","isDefault":false,"witnesses":null},{"id":"obeyed","text":"they have obeyed your word","description":"Response foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.pray17","book":"John","chapter":17,"decisionKey":"pray17","source":{"greekPresented":"ἐρωτῶ · erōtō","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the Father concerning them?","summary":"Erōtaō can mean ask, request, or appeal. ‘Pray’ is traditional but can hide the ordinary relational verb.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"ask","rationale":"‘I ask concerning them’ is default because erōtō is an ordinary relational request and peri marks what the request concerns. ‘I pray for them’ is established devotional English, but it can obscure the direct asking language used within Jesus’ address to the Father.","evidence":{"external":null,"internal":null},"options":[{"id":"ask","text":"I ask concerning them","description":"Project default · ordinary verb","isDefault":true,"witnesses":null},{"id":"pray","text":"I pray for them","description":"Traditional devotional wording","isDefault":false,"witnesses":null},{"id":"request","text":"I make request concerning them","description":"Formal petition","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.nameGift17","book":"John","chapter":17,"decisionKey":"nameGift17","source":{"greekPresented":"ἐν τῷ ὀνόματί σου ᾧ / οὓς δέδωκάς μοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the Father give Jesus in verse 11—the name or the people?","summary":"The strongest early stream reads singular ‘the name which you gave me.’ A later and much smaller stream reads plural ‘those whom you gave me.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"name","rationale":"The singular ‘name which’ is default because it has exceptionally broad early support and is the harder expression. The plural naturally assimilates the clause to the people repeatedly given to Jesus.","evidence":{"external":"Singular: P60, P66vid, A, B, C, E and broad tradition; plural: D¹, 33vid and a limited later stream.","internal":"‘Those whom you gave me’ is a familiar Johannine formula and readily replaces the unusual claim that the Father gave Jesus the divine name."},"options":[{"id":"name","text":"keep them in your name, which you have given me","description":"Project default · early singular reading","isDefault":true,"witnesses":"ᾧ δέδωκάς μοι · P60, P66vid, A, B, C, E, broad tradition"},{"id":"people","text":"keep in your name those whom you have given me","description":"Ancient plural reading","isDefault":false,"witnesses":"οὓς δέδωκάς μοι · D¹, 33vid, 69, 892supp and limited support"},{"id":"open","text":"keep them in your name—[which/those whom] you have given me","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · singular/plural fork shown"}],"revisionHistory":[]},
{"id":"john.17.guard17","book":"John","chapter":17,"decisionKey":"guard17","source":{"greekPresented":"ἐτήρουν… ἐφύλαξα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the two guarding verbs differ?","summary":"Jesus first says he was keeping them, then uses a second verb meaning guarded or protected. English can preserve the shift.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"distinguish","rationale":"‘I was keeping them… I guarded them’ is default because it preserves the change from tēreō to phylassō and the movement from ongoing keeping to completed guarding. Repeating ‘kept’ smooths the English but hides a deliberate lexical shift.","evidence":{"external":null,"internal":null},"options":[{"id":"distinguish","text":"I was keeping them in your name; I guarded them","description":"Project default · two verbs distinguished","isDefault":true,"witnesses":null},{"id":"keep","text":"I kept them in your name; I kept them safe","description":"Natural English","isDefault":false,"witnesses":null},{"id":"protect","text":"I watched over them in your name; I protected them","description":"Protective action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.destruction17","book":"John","chapter":17,"decisionKey":"destruction17","source":{"greekPresented":"ὁ υἱὸς τῆς ἀπωλείας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Judas’s title be rendered?","summary":"The idiom says ‘son of destruction,’ marking one characterized by and destined for apōleia—loss, ruin, or destruction.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"destruction","rationale":"‘The son of destruction’ is default because it retains the compact Semitic-style genitive and the noun apōleia without deciding whether characterization, destiny, or both is primary. ‘The one destined for ruin’ explains one likely force but turns the idiom into an explicit interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"destruction","text":"the son of destruction","description":"Project default · Greek idiom","isDefault":true,"witnesses":null},{"id":"perdition","text":"the son of perdition","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"doomed","text":"the one destined for ruin","description":"Meaning explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.joyFull17","book":"John","chapter":17,"decisionKey":"joyFull17","source":{"greekPresented":"τὴν χαρὰν… πεπληρωμένην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus desire his joy to exist in them?","summary":"The perfect participle pictures joy brought to fullness and remaining complete.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"full","rationale":"‘That they may have my joy made full in themselves’ is default because it retains the disciples as the clause’s participants, Jesus’ joy as the object, and the perfect participle’s completed fullness. ‘Filled with my joy’ is natural but reverses the grammatical image from joy made full to people being filled.","evidence":{"external":null,"internal":null},"options":[{"id":"full","text":"that they may have my joy made full in themselves","description":"Project default · result retained","isDefault":true,"witnesses":null},{"id":"complete","text":"that my joy may be complete in them","description":"Natural English","isDefault":false,"witnesses":null},{"id":"filled","text":"that they may be filled with my joy","description":"Container image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.evil17","book":"John","chapter":17,"decisionKey":"evil17","source":{"greekPresented":"ἐκ τοῦ πονηροῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Are they to be guarded from evil or from the evil one?","summary":"The Greek form can be neuter ‘evil’ or masculine ‘the evil one.’ Grammar alone does not settle the referent.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"one","rationale":"‘Keep them from the evil one’ is the working default because the farewell discourse already speaks of a personal ruler opposed to Jesus and the articular form readily supports a masculine referent. The same Greek form can be neuter ‘evil,’ however, so the impersonal reading remains genuinely open rather than being treated as secondary.","evidence":{"external":null,"internal":null},"options":[{"id":"one","text":"keep them from the evil one","description":"Project default · personal referent","isDefault":true,"witnesses":null},{"id":"evil","text":"keep them from evil","description":"Neuter possibility","isDefault":false,"witnesses":null},{"id":"harm","text":"protect them from what is harmful","description":"Functional rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.sanctify17","book":"John","chapter":17,"decisionKey":"sanctify17","source":{"greekPresented":"ἁγίασον αὐτοὺς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask the Father to do with them?","summary":"Hagiazō means make holy, consecrate, or set apart for sacred purpose.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sanctify","rationale":"‘Sanctify them’ is default because it preserves hagiazō across the disciples’ consecration and Jesus’ statement that he sanctifies himself for them. ‘Set apart’ explains the sacred function in plain English, while ‘consecrate’ emphasizes commissioning; retaining one verb keeps the word-family visible.","evidence":{"external":null,"internal":null},"options":[{"id":"sanctify","text":"Sanctify them","description":"Project default · traditional term","isDefault":true,"witnesses":null},{"id":"setApart","text":"Set them apart","description":"Function translated","isDefault":false,"witnesses":null},{"id":"consecrate","text":"Consecrate them","description":"Sacred commission","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.truthText17","book":"John","chapter":17,"decisionKey":"truthText17","source":{"greekPresented":"ἐν τῇ ἀληθείᾳ / ἐν τῇ ἀληθείᾳ σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Are they sanctified ‘in the truth’ or ‘in your truth’?","summary":"The earliest broad text lacks ‘your.’ A later stream adds the possessive, clarifying the truth’s source.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"truth","rationale":"The shorter ‘the truth’ is default because it has the earliest papyrus and major codex support. ‘Your’ is a natural clarification from the following ‘your word.’","evidence":{"external":"The truth: P66, א*, A, B, C*, D, L, W; your truth: א², C³, E, N, 047, 054.","internal":"The possessive clarifies source and is easily drawn from ‘your word is truth’ in the same verse."},"options":[{"id":"truth","text":"in the truth","description":"Project default · shorter early text","isDefault":true,"witnesses":"ἀληθείᾳ · P66, א*, A, B, C*, D, L, W"},{"id":"your","text":"in your truth","description":"Later explicit possessive","isDefault":false,"witnesses":"ἀληθείᾳ σου · א², C³, E, N, 047, 054, later tradition"},{"id":"open","text":"in [the/your] truth","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · possessive bracketed"}],"revisionHistory":[]},
{"id":"john.17.unity17","book":"John","chapter":17,"decisionKey":"unity17","source":{"greekPresented":"ἵνα πάντες ἓν ὦσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of unity does Jesus request?","summary":"The clause says that all may be one, then grounds that oneness in the mutual indwelling of Father and Son.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"one","rationale":"‘That all may be one’ is default because it directly preserves the hina-clause, the inclusive pantes, and the predicate hen. ‘Exist in unity’ replaces the numeral with an abstract noun, while ‘become one together’ adds a developmental process not stated here.","evidence":{"external":null,"internal":null},"options":[{"id":"one","text":"that all may be one","description":"Project default · direct request","isDefault":true,"witnesses":null},{"id":"unity","text":"that all may exist in unity","description":"Relation foregrounded","isDefault":false,"witnesses":null},{"id":"together","text":"that all may become one together","description":"Process foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.mutual14","book":"John","chapter":17,"decisionKey":"mutual14","source":{"greekPresented":"ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should the mutual indwelling be stated?","summary":"The same compact en-phrase is repeated in both directions. English can retain ‘in’ or explain it as dwelling or union.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"in","rationale":"The direct ‘I am in the Father and the Father is in me’ is default because it preserves the same compact en-phrase in both directions. ‘Dwells in’ and ‘is united with’ explain the relationship, but add verbal or conceptual content not stated in the clause.","evidence":{"external":null,"internal":null},"options":[{"id":"in","text":"I am in the Father and the Father is in me","description":"Project default · exact preposition retained","isDefault":true,"witnesses":null},{"id":"dwells","text":"I dwell in the Father and the Father dwells in me","description":"Indwelling made verbal","isDefault":false,"witnesses":null},{"id":"united","text":"I am united with the Father and the Father with me","description":"Relation interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.inUs17","book":"John","chapter":17,"decisionKey":"inUs17","source":{"greekPresented":"ἐν ἡμῖν / ἐν ἡμῖν ἓν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the text say simply ‘in us,’ or add ‘one’?","summary":"The shorter reading has strong early support. A later stream adds hen, ‘one,’ echoing the surrounding unity language.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The shorter ‘in us’ is default because of strong early support. Adding ‘one’ explicitly repeats the surrounding unity request.","evidence":{"external":"In us: P66, B, C*, D, W; one in us: א, A, C³, E, N, 047, 054 and later tradition.","internal":"Hen is a natural harmonizing addition from ‘that all may be one’ immediately before it."},"options":[{"id":"short","text":"that they also may be in us","description":"Project default · shorter early text","isDefault":true,"witnesses":"ἐν ἡμῖν · P66, B, C*, D, W"},{"id":"one","text":"that they also may be one in us","description":"Expanded unity reading","isDefault":false,"witnesses":"ἐν ἡμῖν ἓν · א, A, C³, E, N, 047, 054"},{"id":"open","text":"that they also may be [one] in us","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added unity word bracketed"}],"revisionHistory":[]},
{"id":"john.17.perfected17","book":"John","chapter":17,"decisionKey":"perfected17","source":{"greekPresented":"τετελειωμένοι εἰς ἕν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are they brought into one?","summary":"The perfect passive describes people having been brought to completion into unity.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"perfected","rationale":"‘Having been perfected into one’ is default because it exposes the perfect passive and the movement expressed by eis hen. ‘Brought to complete unity’ gives the sense more naturally, while ‘maturity’ selects one dimension of teleioō that the unity context does not require.","evidence":{"external":null,"internal":null},"options":[{"id":"perfected","text":"having been perfected into one","description":"Project default · grammar retained","isDefault":true,"witnesses":null},{"id":"complete","text":"brought to complete unity","description":"Natural English","isDefault":false,"witnesses":null},{"id":"mature","text":"brought to maturity as one","description":"Development foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.connector17","book":"John","chapter":17,"decisionKey":"connector17","source":{"greekPresented":"ἐν ἵνα / ἐν καὶ / ἐν καὶ ἵνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does verse 23 connect unity with the world’s recognition?","summary":"The manuscripts divide among ‘so that,’ ‘and,’ and the combined ‘and so that.’","layers":["TEXT","BOUNDARY","GRAMMAR"],"confidence":"moderate","defaultOptionId":"purpose","rationale":"The purpose connector is default because it has strong support and fits the prayer’s repeated hina-clauses. The conjunction-only form is exceptionally early and may preserve the less polished transition.","evidence":{"external":"So that: B, C, D, L; and: P66, א, W; and so that: A, E, N, 047, 054.","internal":"Combination is clearly secondary; either a purpose clause or a simple coordination could have been normalized toward the other."},"options":[{"id":"purpose","text":"so that the world may know","description":"Project default · purpose reading","isDefault":true,"witnesses":"ἐν ἵνα · B, C, D, L"},{"id":"and","text":"and the world may know","description":"P66/Sinaiticus form","isDefault":false,"witnesses":"ἐν καὶ · P66, א, W"},{"id":"both","text":"and so that the world may know","description":"Conflated form","isDefault":false,"witnesses":"ἐν καὶ ἵνα · A, E, N, 047, 054"},{"id":"open","text":"[and] so that the world may know","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · connector fork shown"}],"revisionHistory":[]},
{"id":"john.17.beholdGlory17","book":"John","chapter":17,"decisionKey":"beholdGlory17","source":{"greekPresented":"θεωρῶσιν τὴν δόξαν τὴν ἐμήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus desire those given to him to behold?","summary":"Theōreō means behold, observe, or contemplate. The doubled article emphasizes ‘the glory—the one that is mine.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"behold","rationale":"‘That they may behold my glory’ is default because theōreō suggests sustained, attentive seeing and the translation preserves the purpose clause. ‘See’ is natural but less marked, while ‘contemplate the glory that is mine’ unfolds the repeated article and reflective force at the cost of added wording.","evidence":{"external":null,"internal":null},"options":[{"id":"behold","text":"that they may behold my glory","description":"Project default · contemplative verb","isDefault":true,"witnesses":null},{"id":"see","text":"that they may see my glory","description":"Natural English","isDefault":false,"witnesses":null},{"id":"contemplate","text":"that they may contemplate the glory that is mine","description":"Emphasis exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.17.righteous17","book":"John","chapter":17,"decisionKey":"righteous17","source":{"greekPresented":"πάτερ δίκαιε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the Father?","summary":"Dikaios can mean righteous, just, or in the right. The vocative directly names the Father’s character.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"righteous","rationale":"‘Righteous Father’ is default because it keeps dikaios as a direct vocative description and preserves the established biblical word-family of righteousness. ‘Just Father’ foregrounds judicial fairness, while ‘Father who is right’ expands the adjective into an explanatory clause.","evidence":{"external":null,"internal":null},"options":[{"id":"righteous","text":"Righteous Father","description":"Project default · traditional adjective","isDefault":true,"witnesses":null},{"id":"just","text":"Just Father","description":"Justice foregrounded","isDefault":false,"witnesses":null},{"id":"right","text":"Father who is right","description":"Meaning unfolded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.kidron18","book":"John","chapter":18,"decisionKey":"kidron18","source":{"greekPresented":"πέραν τοῦ χειμάρρου τῶν Κεδρών","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What geographical feature did Jesus cross?","summary":"Cheimarros is a winter-flowing stream, ravine, or wadi. The name Kedrōn appears in a Greek genitive form.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"wadi","rationale":"‘Across the wadi of the Kidron’ is default because cheimarros describes a seasonal watercourse or torrent-bed, not necessarily a continuously flowing brook. ‘Ravine’ foregrounds the landform, while the traditional ‘brook’ can suggest more permanent water than the noun requires.","evidence":{"external":null,"internal":null},"options":[{"id":"wadi","text":"across the wadi of the Kidron","description":"Project default · terrain retained","isDefault":true,"witnesses":null},{"id":"ravine","text":"across the Kidron ravine","description":"Geography foregrounded","isDefault":false,"witnesses":null},{"id":"brook","text":"across the Kidron brook","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.cohort18","book":"John","chapter":18,"decisionKey":"cohort18","source":{"greekPresented":"τὴν σπεῖραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What force accompanies Judas?","summary":"Speira is a Roman military cohort, though the narrative does not require that every authorized soldier was present.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"cohort","rationale":"‘The cohort’ is default because speira is the technical Roman unit named by the text without claiming that every soldier in its full authorized strength was present. ‘Detachment’ reasonably interprets the deployed number, but changes the unit-name into an estimate.","evidence":{"external":null,"internal":null},"options":[{"id":"cohort","text":"the cohort","description":"Project default · technical unit","isDefault":true,"witnesses":null},{"id":"detachment","text":"a detachment of soldiers","description":"Probable deployed group","isDefault":false,"witnesses":null},{"id":"troops","text":"the troops","description":"Natural collective","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.seek18","book":"John","chapter":18,"decisionKey":"seek18","source":{"greekPresented":"Τίνα ζητεῖτε;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is Jesus asking the arresting party?","summary":"Zēteō can mean seek, look for, or search for. The same question frames the self-identification twice.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"seeking","rationale":"‘Whom are you seeking?’ is default because it preserves the personal interrogative and repeats zēteō exactly each time Jesus frames his self-identification. ‘Who are you looking for?’ is natural dialogue, while ‘Whom do you want?’ narrows seeking to immediate desire.","evidence":{"external":null,"internal":null},"options":[{"id":"seeking","text":"Whom are you seeking?","description":"Project default · repeated Johannine verb","isDefault":true,"witnesses":null},{"id":"looking","text":"Who are you looking for?","description":"Natural English","isDefault":false,"witnesses":null},{"id":"want","text":"Whom do you want?","description":"Immediate confrontation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.ego18","book":"John","chapter":18,"decisionKey":"ego18","source":{"greekPresented":"ἐγώ εἰμι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’s reply sound here?","summary":"The Greek says simply egō eimi, ‘I am.’ English normally supplies ‘he,’ while the wording also echoes John’s wider self-identification language.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"iam","rationale":"‘I am’ is default because egō eimi stands without an expressed predicate and its bare form is important to John’s repeated self-identification language. ‘He’ is the referent English normally supplies from ‘Jesus the Nazarene,’ but that completion belongs to interpretation rather than the written reply.","evidence":{"external":null,"internal":null},"options":[{"id":"iam","text":"I am","description":"Project default · Greek form exposed","isDefault":true,"witnesses":null},{"id":"he","text":"I am he","description":"Idiomatic identification","isDefault":false,"witnesses":null},{"id":"me","text":"I’m the one","description":"Natural spoken English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.fell18","book":"John","chapter":18,"decisionKey":"fell18","source":{"greekPresented":"ἀπῆλθαν εἰς τὰ ὀπίσω καὶ ἔπεσαν χαμαί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the group react to the reply?","summary":"The text describes backward movement and a fall to the ground; it does not explicitly state the cause.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"back","rationale":"‘They drew backward and fell to the ground’ is default because it preserves both narrated movements without assigning an unstated emotional or supernatural cause. ‘Recoiled’ interprets their reaction, while ‘stepped back’ makes the movement more ordinary than the wording itself does.","evidence":{"external":null,"internal":null},"options":[{"id":"back","text":"they drew backward and fell to the ground","description":"Project default · motion retained","isDefault":true,"witnesses":null},{"id":"recoiled","text":"they recoiled and fell to the ground","description":"Reaction foregrounded","isDefault":false,"witnesses":null},{"id":"stepped","text":"they stepped back and fell down","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.letGo18","book":"John","chapter":18,"decisionKey":"letGo18","source":{"greekPresented":"ἄφετε τούτους ὑπάγειν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus command concerning the disciples?","summary":"Aphiēmi means allow, release, or let go; hypagō means depart or go one’s way.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"allow","rationale":"‘Allow these to go their way’ is default because it retains both the permission command in aphiēmi and the departing motion in hypagō. ‘Let these men go’ is smoother but supplies ‘men’ and compresses the two verbs; ‘release these’ adds a custodial status.","evidence":{"external":null,"internal":null},"options":[{"id":"allow","text":"allow these to go their way","description":"Project default · both verbs retained","isDefault":true,"witnesses":null},{"id":"let","text":"let these men go","description":"Natural English","isDefault":false,"witnesses":null},{"id":"release","text":"release these","description":"Custodial force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.sword18","book":"John","chapter":18,"decisionKey":"sword18","source":{"greekPresented":"τὴν μάχαιραν / τὴν μάχαιράν σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus say ‘the sword’ or explicitly ‘your sword’ ?","summary":"The earliest broad Greek text has the article, which can carry possessive force in context. A smaller stream adds the explicit pronoun.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"article","rationale":"The article-only reading is default because it is nearly universal in the early Greek witnesses. Greek can use the article where English naturally uses a possessive.","evidence":{"external":"The sword: P60, P66, א, A, B, C, D, E, L, N, W, 047, 054; your sword: a limited Latin/Greek stream.","internal":"An explicit ‘your’ naturally clarifies the article’s contextual possessive force."},"options":[{"id":"article","text":"Put the sword into the sheath","description":"Project default · early Greek article","isDefault":true,"witnesses":"τὴν μάχαιραν · P60, P66, א, A, B, C, D, E, L, N, W, 047, 054"},{"id":"your","text":"Put your sword into the sheath","description":"Explicit possessive reading","isDefault":false,"witnesses":"τὴν μάχαιράν σου · vg-cl, Cyril, Origen, later witnesses"},{"id":"natural","text":"Sheathe your sword","description":"Idiomatic rendering","isDefault":false,"witnesses":"Rendering option · translates the article idiomatically"}],"revisionHistory":[]},
{"id":"john.18.cup18","book":"John","chapter":18,"decisionKey":"cup18","source":{"greekPresented":"τὸ ποτήριον… οὐ μὴ πίω αὐτό;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How forcefully does Jesus accept the cup?","summary":"The Greek question with ou mē expects a firm affirmative: he certainly will drink what the Father has given.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"question","rationale":"The rhetorical question is default because it preserves Jesus’ own question form while the ou mē construction signals the forceful expected answer: he will drink it. Turning the line into ‘I will certainly drink’ communicates the force accurately but removes the dramatic form.","evidence":{"external":null,"internal":null},"options":[{"id":"question","text":"The cup that the Father has given me—shall I not drink it?","description":"Project default · rhetorical form","isDefault":true,"witnesses":null},{"id":"must","text":"Must I not drink the cup the Father has given me?","description":"Necessity foregrounded","isDefault":false,"witnesses":null},{"id":"statement","text":"I will certainly drink the cup the Father has given me","description":"Force made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.arrestGroup18","book":"John","chapter":18,"decisionKey":"arrestGroup18","source":{"greekPresented":"ἡ σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who arrests Jesus?","summary":"The three-part list names the cohort, its chiliarch or military commander, and the temple officers.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"technical","rationale":"‘The cohort, its commander, and the Judean officers’ is default because it keeps all three groups distinct and translates chiliarch by role without leaving an unexplained Greek title. ‘Temple guards’ clarifies the officers’ likely function but states more than hypēretai alone.","evidence":{"external":null,"internal":null},"options":[{"id":"technical","text":"the cohort, its commander, and the Judean officers","description":"Project default · roles distinguished","isDefault":true,"witnesses":null},{"id":"plain","text":"the soldiers, their commander, and the temple guards","description":"Functions clarified","isDefault":false,"witnesses":null},{"id":"literal","text":"the cohort, the chiliarch, and the officers of the Judeans","description":"Greek titles retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.annas18","book":"John","chapter":18,"decisionKey":"annas18","source":{"greekPresented":"πρὸς Ἅνναν πρῶτον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the priest’s name be represented?","summary":"The Greek form Hannas corresponds to the Jewish name commonly Anglicized as Annas; the narrative takes Jesus to him first.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"annas","rationale":"‘Annas’ is default because it is the established English form that lets readers identify the historical figure across translations and reference works. ‘Hannas’ exposes the Greek form and ‘Hananiah’ the Semitic background, but either change can make the same person appear unfamiliar.","evidence":{"external":null,"internal":null},"options":[{"id":"annas","text":"to Annas first","description":"Project default · conventional name","isDefault":true,"witnesses":null},{"id":"hananiah","text":"to Hananiah first","description":"Semitic form foregrounded","isDefault":false,"witnesses":null},{"id":"hannas","text":"to Hannas first","description":"Greek form transliterated","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.otherDisciple18","book":"John","chapter":18,"decisionKey":"otherDisciple18","source":{"greekPresented":"ὁ ἄλλος μαθητής","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the unnamed follower be identified?","summary":"The text calls him only ‘the other disciple.’ It never explicitly names him as John.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"other","rationale":"‘The other disciple’ is default because the article and adjective identify a particular companion while the narrative leaves him unnamed. Supplying John turns a longstanding inference into the text; ‘another disciple’ weakens the definite identification.","evidence":{"external":null,"internal":null},"options":[{"id":"other","text":"the other disciple","description":"Project default · anonymity preserved","isDefault":true,"witnesses":null},{"id":"another","text":"another disciple","description":"Indefinite English","isDefault":false,"witnesses":null},{"id":"john","text":"the other disciple [possibly John]","description":"Inference marked","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.denial18","book":"John","chapter":18,"decisionKey":"denial18","source":{"greekPresented":"οὐκ εἰμί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How direct is Peter’s denial?","summary":"Peter replies with the negative counterpart of egō eimi: literally, ‘I am not.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"not","rationale":"‘I am not’ is default because ouk eimi directly mirrors the positive egō eimi spoken by Jesus earlier in the scene. ‘No, I’m not’ is natural dialogue, while ‘I am no disciple’ supplies the predicate and hides the deliberate verbal echo.","evidence":{"external":null,"internal":null},"options":[{"id":"not","text":"I am not","description":"Project default · verbal echo retained","isDefault":true,"witnesses":null},{"id":"no","text":"No, I’m not","description":"Natural dialogue","isDefault":false,"witnesses":null},{"id":"deny","text":"I am no disciple of his","description":"Referent supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.fire18","book":"John","chapter":18,"decisionKey":"fire18","source":{"greekPresented":"ἀνθρακιὰν πεποιηκότες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of fire warms the courtyard?","summary":"Anthrakia is specifically a charcoal fire, a detail that recurs in John 21.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"charcoal","rationale":"‘A charcoal fire’ is default because anthrakia specifies charcoal and the same rare detail returns in John 21, linking Peter’s denial and restoration scenes. The general ‘fire’ loses that connection, while ‘fire of coals’ explains the material less naturally.","evidence":{"external":null,"internal":null},"options":[{"id":"charcoal","text":"a charcoal fire","description":"Project default · lexical specificity","isDefault":true,"witnesses":null},{"id":"fire","text":"a fire","description":"General English","isDefault":false,"witnesses":null},{"id":"coals","text":"a fire of coals","description":"Material explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.allAlways18","book":"John","chapter":18,"decisionKey":"allAlways18","source":{"greekPresented":"ὅπου πάντες / πάντοτε οἱ Ἰουδαῖοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus say where all gather, or where they always gather?","summary":"The manuscripts divide between pantes, ‘all,’ and pantote, ‘always.’ The difference changes who or when is emphasized.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"all","rationale":"‘All’ is default because it has strong early and geographically broad support. ‘Always’ is an intelligible smoothing that shifts emphasis from the gathered people to Jesus’s habitual venue.","evidence":{"external":"All: א, A, B, C*, L, N, W and early versions; always: C³, D, E, 047, 054 and later tradition.","internal":"The similar-looking words invited substitution; ‘always’ also harmonizes with Jesus’s opening claim that he has always spoken openly."},"options":[{"id":"all","text":"where all the Judeans come together","description":"Project default · early broad reading","isDefault":true,"witnesses":"πάντες · א, A, B, C*, L, N, W, Latin, early Syriac and Coptic"},{"id":"always","text":"where the Judeans always come together","description":"Later temporal reading","isDefault":false,"witnesses":"πάντοτε · C³, D, E, 047, 054, later tradition"},{"id":"open","text":"where [all/always] the Judeans gather","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · lexical fork shown"}],"revisionHistory":[]},
{"id":"john.18.slap18","book":"John","chapter":18,"decisionKey":"slap18","source":{"greekPresented":"ἔδωκεν ῥάπισμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the officer do to Jesus?","summary":"Rapisma is a blow or slap, likely delivered with the hand; English cannot recover its exact force.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"slap","rationale":"‘Slapped Jesus’ is the working default because rhapisma commonly denotes a hand-delivered blow and fits the officer’s immediate response. The exact manner and force cannot be recovered, so the broader ‘struck’ and noun-based ‘gave a blow’ remain open.","evidence":{"external":null,"internal":null},"options":[{"id":"slap","text":"slapped Jesus","description":"Project default · probable action","isDefault":true,"witnesses":null},{"id":"strike","text":"struck Jesus","description":"Force without instrument","isDefault":false,"witnesses":null},{"id":"blow","text":"gave Jesus a blow","description":"Greek noun retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.rightly18","book":"John","chapter":18,"decisionKey":"rightly18","source":{"greekPresented":"εἰ δὲ καλῶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What contrasts with speaking wrongly?","summary":"Kalōs means well, rightly, or properly—not merely politely.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"rightly","rationale":"‘But if rightly’ is default because kalōs forms the direct logical contrast with speaking wrongly while avoiding a shift from manner to truth-value. ‘If what I said was true’ explains the likely issue but replaces the adverb with an interpretive proposition.","evidence":{"external":null,"internal":null},"options":[{"id":"rightly","text":"but if rightly","description":"Project default · logical contrast","isDefault":true,"witnesses":null},{"id":"well","text":"but if I spoke well","description":"Direct lexical rendering","isDefault":false,"witnesses":null},{"id":"truth","text":"but if what I said was true","description":"Truth-value foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.sentConnector18","book":"John","chapter":18,"decisionKey":"sentConnector18","source":{"greekPresented":"ἀπέστειλεν οὖν / δὲ / omit","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Annas sending Jesus to Caiaphas connected?","summary":"The witnesses preserve ‘therefore,’ ‘but/and,’ and no connector. The event itself is stable; its discourse link is not.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"therefore","rationale":"‘Therefore’ is the working default because it has early papyrus and strong codex support. The event is certain; only its connective framing varies.","evidence":{"external":"Therefore: P60, B, C*, L, N, W; but/and: א, 047 and versions; no connector: A, C³, D, E, 054.","internal":"Small discourse particles are readily altered to smooth narrative sequence; omission can also occur without changing the event."},"options":[{"id":"therefore","text":"Therefore Annas sent him bound","description":"Project default · strongest early form","isDefault":true,"witnesses":"οὖν · P60, B, C*, L, N, W"},{"id":"and","text":"And Annas sent him bound","description":"Alternative connector","isDefault":false,"witnesses":"δέ · א, 047, Old Latin, Vulgate, Syriac"},{"id":"none","text":"Annas sent him bound","description":"No connector","isDefault":false,"witnesses":"omit connector · A, C³, D, E, 054"},{"id":"open","text":"[Therefore/and] Annas sent him bound","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · connective variants shown"}],"revisionHistory":[]},
{"id":"john.18.praetorium18","book":"John","chapter":18,"decisionKey":"praetorium18","source":{"greekPresented":"τὸ πραιτώριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the Roman location be named?","summary":"Praitōrion is the governor’s headquarters or residence, conventionally called the Praetorium.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"praetorium","rationale":"‘The Praetorium’ is default because praitōrion is the historical Roman administrative location named by the narrative. ‘Governor’s headquarters’ translates its function clearly, while ‘residence’ chooses one possible use of the complex more specifically.","evidence":{"external":null,"internal":null},"options":[{"id":"praetorium","text":"the Praetorium","description":"Project default · historical term","isDefault":true,"witnesses":null},{"id":"headquarters","text":"the governor’s headquarters","description":"Function translated","isDefault":false,"witnesses":null},{"id":"palace","text":"the governor’s residence","description":"Setting foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.charge18","book":"John","chapter":18,"decisionKey":"charge18","source":{"greekPresented":"Τίνα κατηγορίαν φέρετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Pilate demand the accusation?","summary":"The Greek asks what accusation they ‘bring’ against this human being.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"bring","rationale":"‘What accusation do you bring against this man?’ is default because it retains katēgoria, the legal carrying verb pherete, and the human referent. ‘What charge are you bringing?’ is idiomatic legal English but collapses the noun–verb wording.","evidence":{"external":null,"internal":null},"options":[{"id":"bring","text":"What accusation do you bring against this man?","description":"Project default · legal wording","isDefault":true,"witnesses":null},{"id":"charge","text":"What charge are you bringing against him?","description":"Natural legal English","isDefault":false,"witnesses":null},{"id":"done","text":"What do you accuse this man of doing?","description":"Content foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.execute18","book":"John","chapter":18,"decisionKey":"execute18","source":{"greekPresented":"οὐκ ἔξεστιν… ἀποκτεῖναι οὐδένα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the Judean leaders say is unlawful?","summary":"Apokteinō means kill or put to death. In this legal setting, ‘execute’ captures the claimed lack of authority.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"execute","rationale":"‘It is not lawful for us to execute anyone’ is default because the setting concerns claimed legal authority to impose death, making ‘execute’ the contextual force of apokteinō. ‘Kill’ is the more direct lexical verb, while ‘put to death’ gives the same legal sense in broader English.","evidence":{"external":null,"internal":null},"options":[{"id":"execute","text":"It is not lawful for us to execute anyone","description":"Project default · legal force","isDefault":true,"witnesses":null},{"id":"kill","text":"It is not permitted for us to kill anyone","description":"Direct verb","isDefault":false,"witnesses":null},{"id":"death","text":"We are not allowed to put anyone to death","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.kingQuestion18","book":"John","chapter":18,"decisionKey":"kingQuestion18","source":{"greekPresented":"Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Pilate’s word order sound?","summary":"The emphatic pronoun can make the question sound incredulous: ‘You are the king?’ Modern punctuation is editorial.","layers":["BOUNDARY","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"you","rationale":"‘You are the king of the Judeans?’ is default because it preserves the emphatic opening pronoun and the Greek statement-order beneath Pilate’s question. Standard English inversion is smoother, but loses the incredulous emphasis; ancient manuscripts do not supply modern question punctuation.","evidence":{"external":null,"internal":null},"options":[{"id":"you","text":"You are the king of the Judeans?","description":"Project default · emphasis retained","isDefault":true,"witnesses":null},{"id":"are","text":"Are you the king of the Judeans?","description":"Standard English question","isDefault":false,"witnesses":null},{"id":"really","text":"You—the king of the Judeans?","description":"Incredulity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.kingdomWorld18","book":"John","chapter":18,"decisionKey":"kingdomWorld18","source":{"greekPresented":"ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Jesus’s kingdom outside the world, or not sourced from it?","summary":"Ek marks source or origin. Jesus does not say the kingdom has no presence in the world, but that it is not from this world-order.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"from","rationale":"‘My kingdom is not from this world’ is default because ek marks source or origin, not simple location. The traditional ‘not of this world’ can be heard as absence from earthly life, while ‘does not originate’ explains the source relation but replaces kingdom with kingship.","evidence":{"external":null,"internal":null},"options":[{"id":"from","text":"My kingdom is not from this world","description":"Project default · source retained","isDefault":true,"witnesses":null},{"id":"of","text":"My kingdom is not of this world","description":"Traditional wording","isDefault":false,"witnesses":null},{"id":"origin","text":"My kingship does not originate in this world","description":"Meaning explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.nowBut18","book":"John","chapter":18,"decisionKey":"nowBut18","source":{"greekPresented":"νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does nyn mean ‘now’ in time or mark a contrast?","summary":"Nyn normally means now, but with de it can function transitionally: ‘but as things stand’ or ‘but in fact.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"fact","rationale":"‘But in fact’ is the working default because nyn de can mark the present contrast in Jesus’ argument: his servants do not fight because his kingdom is not sourced from here. A temporal ‘but now’ is grammatically possible and remains open because it could imply a present-stage qualification.","evidence":{"external":null,"internal":null},"options":[{"id":"fact","text":"But in fact, my kingdom is not from here","description":"Project default · contrastive force","isDefault":true,"witnesses":null},{"id":"now","text":"But now my kingdom is not from here","description":"Temporal possibility","isDefault":false,"witnesses":null},{"id":"present","text":"As things stand, my kingship is not from this place","description":"Qualified temporal reading","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.truth18","book":"John","chapter":18,"decisionKey":"truth18","source":{"greekPresented":"πᾶς ὁ ὢν ἐκ τῆς ἀληθείας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who hears Jesus’s voice?","summary":"The phrase says everyone ‘being from the truth.’ It describes source, belonging, or alignment rather than merely agreeing with facts.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"from","rationale":"‘Everyone who is from the truth’ is default because it preserves the same ek source-language used in the kingdom discussion and does not reduce truth to agreement with facts. ‘On the side of truth’ foregrounds allegiance, while ‘belongs to truth’ gives the relational sense more idiomatically.","evidence":{"external":null,"internal":null},"options":[{"id":"from","text":"Everyone who is from the truth hears my voice","description":"Project default · source language","isDefault":true,"witnesses":null},{"id":"side","text":"Everyone on the side of truth hears my voice","description":"Allegiance foregrounded","isDefault":false,"witnesses":null},{"id":"belongs","text":"Everyone who belongs to the truth listens to my voice","description":"Relational English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.noCase18","book":"John","chapter":18,"decisionKey":"noCase18","source":{"greekPresented":"οὐδεμίαν εὑρίσκω ἐν αὐτῷ αἰτίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Pilate fail to find in Jesus?","summary":"Aitia in this judicial setting is a charge, legal cause, or basis for condemnation.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"case","rationale":"‘I find no case against him’ is default because aitia in Pilate’s judicial declaration means no legal cause or basis for condemnation. ‘Charge’ is compact but can suggest only the formal allegation; ‘fault’ is traditional but broader and less specifically judicial.","evidence":{"external":null,"internal":null},"options":[{"id":"case","text":"I find no case against him","description":"Project default · judicial sense","isDefault":true,"witnesses":null},{"id":"charge","text":"I find no charge in him","description":"Compact legal wording","isDefault":false,"witnesses":null},{"id":"fault","text":"I find no fault in him","description":"Traditional rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.18.shout18","book":"John","chapter":18,"decisionKey":"shout18","source":{"greekPresented":"ἐκραύγασαν οὖν πάλιν / πάντες / πάλιν πάντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Do they shout ‘back,’ do they all shout, or both?","summary":"The manuscripts divide among palin, ‘back/again,’ pantes, ‘all,’ and the combined form.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"back","rationale":"‘Shouted back’ is default because palin has early and diverse support. The combined form is probably secondary, while P66 preserves the important alternative ‘they all.’","evidence":{"external":"Back/again: P60, א, B, L, W, 0109; all: P66, N and versions; both: A, D, E, 054 and later tradition.","internal":"The combined reading naturally preserves both encountered forms; either palin or pantes could arise by visual or contextual substitution."},"options":[{"id":"back","text":"Then they shouted back","description":"Project default · earliest diverse support","isDefault":true,"witnesses":"πάλιν · P60, א, B, L, W, 0109"},{"id":"all","text":"Then they all shouted","description":"P66 and versional reading","isDefault":false,"witnesses":"πάντες · P66, N, Old Latin, Syriac, Coptic"},{"id":"both","text":"Then they all shouted back","description":"Combined reading","isDefault":false,"witnesses":"πάλιν πάντες · A, D, E, 054, later tradition"},{"id":"open","text":"Then [they all] shouted [back]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · competing adverbs shown"}],"revisionHistory":[]},
{"id":"john.18.bandit18","book":"John","chapter":18,"decisionKey":"bandit18","source":{"greekPresented":"ἦν δὲ ὁ Βαραββᾶς λῃστής","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of man was Barabbas?","summary":"Lēstēs is a robber, bandit, or insurgent—not the ordinary word for a stealthy thief.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"bandit","rationale":"‘Barabbas was a bandit’ is default because lēstēs denotes a violent robber or outlaw rather than the ordinary stealth-thief. ‘Insurgent’ may fit the political setting but is more specific than the noun alone, while ‘robber’ can understate its violent social force.","evidence":{"external":null,"internal":null},"options":[{"id":"bandit","text":"Now Barabbas was a bandit","description":"Project default · social violence retained","isDefault":true,"witnesses":null},{"id":"robber","text":"Now Barabbas was a robber","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"insurgent","text":"Now Barabbas was an insurgent","description":"Political possibility foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.scourge19","book":"John","chapter":19,"decisionKey":"scourge19","source":{"greekPresented":"ἐμαστίγωσεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Pilate have done to Jesus?","summary":"Mastigoō means whip or scourge. The Roman act was a severe judicial beating, not a mild punishment.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"scourged","rationale":"‘Scourged him’ is default because mastigoō is the historical judicial verb and preserves the severity of a Roman whipping without adding the causative ‘had him’ absent from the compact Greek. ‘Whipped’ is plain English, while ‘flogged’ foregrounds the punishment’s legal setting.","evidence":{"external":null,"internal":null},"options":[{"id":"scourged","text":"scourged him","description":"Project default · historical term","isDefault":true,"witnesses":null},{"id":"whipped","text":"had him whipped","description":"Natural English","isDefault":false,"witnesses":null},{"id":"flogged","text":"had him flogged","description":"Judicial force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.crown19","book":"John","chapter":19,"decisionKey":"crown19","source":{"greekPresented":"στέφανον ἐξ ἀκανθῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the soldiers weave for Jesus?","summary":"Stephanos is a wreath or crown awarded or displayed; here thorns turn royal symbolism into mockery.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"wreath","rationale":"‘A wreath from thorns’ is default because stephanos is a wreath or crown and ek states the material source directly. ‘Crown of thorns’ is the established phrase, while ‘thorn-woven crown’ brings the soldiers’ weaving action into wording that describes the object itself.","evidence":{"external":null,"internal":null},"options":[{"id":"wreath","text":"a wreath from thorns","description":"Project default · material construction","isDefault":true,"witnesses":null},{"id":"crown","text":"a crown of thorns","description":"Traditional wording","isDefault":false,"witnesses":null},{"id":"thorn","text":"a thorn-woven crown","description":"Action foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.approach19","book":"John","chapter":19,"decisionKey":"approach19","source":{"greekPresented":"καὶ ἤρχοντο πρὸς αὐτὸν καὶ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the text say the soldiers repeatedly approached Jesus?","summary":"Strong early witnesses include ‘and they were coming toward him,’ while a later stream omits the phrase, likely through eye-skip between repeated conjunctions.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"include","rationale":"The approach clause is default because it has excellent early and diverse support. Its omission is readily explained by eye-skip across repeated ‘and’ phrases.","evidence":{"external":"Include: P60vid, P66, P90, א, B, L, N, W and broad versions; omit: A, D, E, 054 and later tradition.","internal":"The sequence ‘him and… him and’ creates a classic parablepsis environment for accidental omission."},"options":[{"id":"include","text":"They kept coming toward him and saying","description":"Project default · early fuller reading","isDefault":true,"witnesses":"καὶ ἤρχοντο πρὸς αὐτὸν καὶ · P60vid, P66, P90, א, B, L, N, W"},{"id":"omit","text":"They were saying","description":"Shorter later reading","isDefault":false,"witnesses":"omit approach clause · A, D, E, 054, later tradition"},{"id":"open","text":"[They kept coming toward him and] saying","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · omitted clause bracketed"}],"revisionHistory":[]},
{"id":"john.19.beholdMan19","book":"John","chapter":19,"decisionKey":"beholdMan19","source":{"greekPresented":"Ἰδοὺ ὁ ἄνθρωπος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Pilate’s presentation of Jesus sound?","summary":"Idou is a demonstrative summons: look, behold, or here is. Anthrōpos means human or man.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"look","rationale":"‘Look—the human’ is the working default because idou summons attention and anthrōpos names the human being rather than using the specifically male noun anēr. ‘Behold the man’ carries the traditional resonance, while ‘Here is the man’ gives Pilate’s presentation in natural English.","evidence":{"external":null,"internal":null},"options":[{"id":"look","text":"Look—the human","description":"Project default · direct summons","isDefault":true,"witnesses":null},{"id":"behold","text":"Behold the man","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"here","text":"Here is the man","description":"Natural presentation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.sonGod19","book":"John","chapter":19,"decisionKey":"sonGod19","source":{"greekPresented":"υἱὸν θεοῦ ἑαυτὸν ἐποίησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What accusation do the leaders make?","summary":"The phrase literally says he ‘made himself Son of God,’ meaning he claimed or presented himself as such.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"made","rationale":"‘He made himself Son of God’ is default because it preserves the reflexive poieō idiom used in the accusation. ‘Claimed to be’ accurately explains the force, but turns the leaders’ phrasing into an explicit speech-act not stated by the verb itself.","evidence":{"external":null,"internal":null},"options":[{"id":"made","text":"he made himself Son of God","description":"Project default · Greek idiom retained","isDefault":true,"witnesses":null},{"id":"claimed","text":"he claimed to be the Son of God","description":"Meaning explicit","isDefault":false,"witnesses":null},{"id":"called","text":"he called himself God’s Son","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.above19","book":"John","chapter":19,"decisionKey":"above19","source":{"greekPresented":"δεδομένον σοι ἄνωθεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"From where does Pilate’s authority come?","summary":"Anōthen can mean from above or from the beginning. Here the passive gift of authority points vertically to a higher source.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"above","rationale":"‘Given to you from above’ is default because it retains anōthen and the passive gift of authority without inserting an unexpressed agent. The context strongly permits God as the source, but ‘by God’ resolves an inference that the Greek leaves in vertical source-language.","evidence":{"external":null,"internal":null},"options":[{"id":"above","text":"given to you from above","description":"Project default · source retained","isDefault":true,"witnesses":null},{"id":"god","text":"given to you by God","description":"Source interpreted","isDefault":false,"witnesses":null},{"id":"higher","text":"granted to you by a higher authority","description":"Political-theological openness","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.greaterSin19","book":"John","chapter":19,"decisionKey":"greaterSin19","source":{"greekPresented":"μείζονα ἁμαρτίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the one handing Jesus over bear?","summary":"Hamartia is sin, failure, or guilt. The comparative ‘greater’ implies differentiated responsibility rather than Pilate’s innocence.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"sin","rationale":"‘Has the greater sin’ is default because it preserves hamartia and the comparative meizona exactly, marking differentiated responsibility without declaring Pilate innocent. ‘Greater guilt’ translates the legal-moral result, while ‘more at fault’ is natural but less connected to John’s sin vocabulary.","evidence":{"external":null,"internal":null},"options":[{"id":"sin","text":"has the greater sin","description":"Project default · theological term","isDefault":true,"witnesses":null},{"id":"guilt","text":"bears the greater guilt","description":"Legal-moral force","isDefault":false,"witnesses":null},{"id":"fault","text":"is more at fault","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.friendCaesar19","book":"John","chapter":19,"decisionKey":"friendCaesar19","source":{"greekPresented":"οὐκ εἶ φίλος τοῦ Καίσαρος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What political threat is aimed at Pilate?","summary":"‘Friend of Caesar’ can be ordinary loyalty language and may also evoke an honorific status in imperial politics.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"friend","rationale":"‘You are no friend of Caesar’ is default because it preserves the pointed political phrase whether it is ordinary loyalty language, an echo of imperial honorific status, or both. ‘Not loyal’ explains the threat but closes that deliberate range.","evidence":{"external":null,"internal":null},"options":[{"id":"friend","text":"you are no friend of Caesar","description":"Project default · phrase retained","isDefault":true,"witnesses":null},{"id":"loyal","text":"you are not loyal to Caesar","description":"Threat explained","isDefault":false,"witnesses":null},{"id":"ally","text":"you cannot claim Caesar’s friendship","description":"Status resonance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.seat19","book":"John","chapter":19,"decisionKey":"seat19","source":{"greekPresented":"ἐκάθισεν ἐπὶ βήματος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who sits on the judgment seat—Pilate or Jesus?","summary":"Kathizō may be intransitive, ‘sat down,’ or causative, ‘seated him.’ The grammar and scene permit a real interpretive fork.","layers":["GRAMMAR","BOUNDARY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"pilate","rationale":"Pilate sitting is default because it is the most common intransitive use in a judicial scene. The causative reading remains open because the same verb can mean ‘seat’ and creates deliberate Johannine irony.","evidence":{"external":null,"internal":"The explicit subject is Pilate, but Greek permits him either to sit or to seat Jesus; no manuscript spelling resolves the syntax."},"options":[{"id":"pilate","text":"and he sat down on the judgment seat","description":"Project default · Pilate as subject","isDefault":true,"witnesses":null},{"id":"jesus","text":"and he seated him on the judgment seat","description":"Jesus enthroned in irony","isDefault":false,"witnesses":null},{"id":"open","text":"and [he sat/he seated him] on the judgment seat","description":"Grammar fork visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.preparation19","book":"John","chapter":19,"decisionKey":"preparation19","source":{"greekPresented":"παρασκευὴ τοῦ πάσχα, ὥρα ἦν ὡς ἕκτη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the time marker be rendered?","summary":"Paraskeuē is Preparation, commonly Friday; the sixth hour is approximately noon under ordinary daylight reckoning.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"literal","rationale":"‘Preparation of the Passover; it was about the sixth hour’ is default because it retains paraskeuē, the feast relation, and John’s own hour-count without converting either into a modern calendar or clock system. ‘Friday… about noon’ is useful explanation, but depends on historical-reckoning judgments beyond the wording.","evidence":{"external":null,"internal":null},"options":[{"id":"literal","text":"Preparation of the Passover; it was about the sixth hour","description":"Project default · Greek terms retained","isDefault":true,"witnesses":null},{"id":"friday","text":"Passover Preparation Day, about noon","description":"Calendar and time explained","isDefault":false,"witnesses":null},{"id":"six","text":"the Passover’s Preparation, around the sixth hour","description":"Compact literal rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.handover19","book":"John","chapter":19,"decisionKey":"handover19","source":{"greekPresented":"παρέλαβον οὖν τὸν Ἰησοῦν / expanded forms","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the crucifixion procession begin?","summary":"The witnesses preserve several forms: a compact ‘they took Jesus,’ expanded forms adding ‘led him away,’ and forms naming the receiving group.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"low","defaultOptionId":"short","rationale":"The compact form is the working default because of strong critical support, but the variation is unusually extensive and early papyri preserve expanded alternatives.","evidence":{"external":"Short: B, L, X, Ψ, 0141, 33; expanded forms: P60vid, P66vid, א, A, D, E, N, W and many later witnesses.","internal":"Narrative expansion with ‘led away’ is natural, but abbreviated and rephrased forms could also arise as scribes repaired an abrupt transition."},"options":[{"id":"short","text":"Therefore they took Jesus","description":"Project default · compact critical text","isDefault":true,"witnesses":"παρέλαβον οὖν τὸν Ἰησοῦν · B, L, X, Ψ, 0141, 33"},{"id":"led","text":"Therefore they took Jesus and led him away","description":"Expanded ancient form","isDefault":false,"witnesses":"took Jesus and led him · D, 1071, 0290 and related forms"},{"id":"they","text":"So they took him and led him away","description":"P66-type form","isDefault":false,"witnesses":"they took him/Jesus and led him · P60vid, P66vid, א*, N, W"},{"id":"open","text":"Therefore they took Jesus [and led him away]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expansion bracketed"}],"revisionHistory":[]},
{"id":"john.19.crossCarry19","book":"John","chapter":19,"decisionKey":"crossCarry19","source":{"greekPresented":"βαστάζων ἑαυτῷ / αὐτῷ / αὐτοῦ τὸν σταυρόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Jesus’s carrying of the cross expressed?","summary":"The witnesses vary among ‘for himself,’ ‘for him,’ and ‘his cross’; P66’s first hand omits the whole carrying clause.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"himself","rationale":"The reflexive is default because of early support and its difficult construction. Possessive forms smooth the phrase; P66’s first-hand omission is ancient but isolated.","evidence":{"external":"For himself: P60vid, P66c, א, L, W; for him: B; his cross: A, D, E, N, 054, 065; omit clause: P66*.","internal":"The unusual reflexive invited replacement by ordinary possessives, while the whole clause could be lost or omitted in harmonization."},"options":[{"id":"himself","text":"carrying the cross for himself","description":"Project default · early reflexive","isDefault":true,"witnesses":"ἑαυτῷ τὸν σταυρόν · P60vid, P66c, א, L, W"},{"id":"own","text":"carrying his own cross","description":"Possessive stream","isDefault":false,"witnesses":"ἑαυτοῦ/αὐτοῦ τὸν σταυρόν · A, D, E, N, 054, 065 and later tradition"},{"id":"omit","text":"","description":"P66 first-hand omission","isDefault":false,"witnesses":"omit carrying clause · P66*"},{"id":"open","text":"[carrying his own cross]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · clause bracketed"}],"revisionHistory":[]},
{"id":"john.19.skull19","book":"John","chapter":19,"decisionKey":"skull19","source":{"greekPresented":"Κρανίου Τόπον… Γολγοθά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the execution site be named?","summary":"John gives both the Greek meaning ‘Place of a Skull’ and the local Semitic name Golgotha.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"The default retains both layers John supplies: the Greek meaning ‘Place of a Skull’ and the local name Golgotha. ‘Calvary’ comes through the Latin tradition and would add a third inherited name instead of preserving the narrative’s own explanation.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"the Place of a Skull, called Golgotha in Hebrew","description":"Project default · both layers","isDefault":true,"witnesses":null},{"id":"skull","text":"the Skull Place—Golgotha","description":"Compact rendering","isDefault":false,"witnesses":null},{"id":"calvary","text":"Calvary, the Place of a Skull","description":"Latin-derived tradition","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.title19","book":"John","chapter":19,"decisionKey":"title19","source":{"greekPresented":"τίτλον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Pilate place on the cross?","summary":"Titlos is a written notice, placard, or inscription stating the charge or identity.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"notice","rationale":"‘A notice’ is the working default because titlos names the posted written object without deciding whether identity, accusation, or royal proclamation is its primary function. ‘Inscription’ foregrounds the words, while ‘charge-board’ interprets the Roman legal purpose.","evidence":{"external":null,"internal":null},"options":[{"id":"notice","text":"a notice","description":"Project default · object first","isDefault":true,"witnesses":null},{"id":"inscription","text":"an inscription","description":"Written content","isDefault":false,"witnesses":null},{"id":"charge","text":"a charge-board","description":"Judicial function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.languages19","book":"John","chapter":19,"decisionKey":"languages19","source":{"greekPresented":"Ἑβραϊστί, Ῥωμαϊστί, Ἑλληνιστί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the three languages be named?","summary":"Hebraisti often includes the local Aramaic speech; Rhōmaisti means Latin, and Hellēnisti means Greek.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"traditional","rationale":"‘Hebrew, Latin, and Greek’ is default because those are the conventional direct names corresponding to the three language adverbs in the text. Hebraisti can encompass the local Aramaic speech, so the Aramaic option remains visible rather than silently rewriting John’s cultural label.","evidence":{"external":null,"internal":null},"options":[{"id":"traditional","text":"in Hebrew, Latin, and Greek","description":"Project default · conventional names","isDefault":true,"witnesses":null},{"id":"aramaic","text":"in Aramaic, Latin, and Greek","description":"Likely spoken language","isDefault":false,"witnesses":null},{"id":"jewish","text":"in the Jewish language, Latin, and Greek","description":"Cultural label exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.tunic19","book":"John","chapter":19,"decisionKey":"tunic19","source":{"greekPresented":"ἄραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι’ ὅλου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was distinctive about the tunic?","summary":"It was seamless and woven from the top through the whole, making division by tearing undesirable.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"seamless","rationale":"‘Seamless, woven from the top through the whole’ is default because it preserves each construction detail: no seam, origin from above, and continuous weaving throughout. ‘In one piece from top to bottom’ explains the garment naturally but interprets the compact prepositional phrasing.","evidence":{"external":null,"internal":null},"options":[{"id":"seamless","text":"seamless, woven from the top through the whole","description":"Project default · construction retained","isDefault":true,"witnesses":null},{"id":"one","text":"seamless, woven in one piece from top to bottom","description":"Natural English","isDefault":false,"witnesses":null},{"id":"unsewn","text":"without seam, woven throughout from above","description":"Literal texture","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.woman19","book":"John","chapter":19,"decisionKey":"woman19","source":{"greekPresented":"Γύναι, ἴδε ὁ υἱός σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus address his mother?","summary":"Gynai is a respectful direct address meaning woman, though bare modern English can sound colder than the Greek.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"woman","rationale":"‘Woman, look—your son’ is default because it directly retains the respectful vocative gynai and the attention-command ide. Modern English can make ‘woman’ sound colder than the Greek, but ‘mother’ supplies a relationship-title Jesus does not use and ‘dear’ adds an adjective.","evidence":{"external":null,"internal":null},"options":[{"id":"woman","text":"Woman, look—your son","description":"Project default · direct Greek address","isDefault":true,"witnesses":null},{"id":"dear","text":"Dear woman, behold your son","description":"Respect made audible","isDefault":false,"witnesses":null},{"id":"mother","text":"Mother, here is your son","description":"Relationship supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.own19","book":"John","chapter":19,"decisionKey":"own19","source":{"greekPresented":"εἰς τὰ ἴδια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where did the beloved disciple take her?","summary":"Eis ta idia means into one’s own things, household, or home; the noun is left implicit.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"own","rationale":"‘Took her into his own’ is the working default because the substantivized plural ta idia leaves home, household, possessions, and personal sphere unstated. ‘Home’ is the likely natural sense, but supplying it removes the openness present in the wording.","evidence":{"external":null,"internal":null},"options":[{"id":"own","text":"took her into his own","description":"Project default · Greek openness","isDefault":true,"witnesses":null},{"id":"home","text":"took her into his own home","description":"Traditional inference","isDefault":false,"witnesses":null},{"id":"household","text":"received her into his household","description":"Relational setting","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.knowSee19","book":"John","chapter":19,"decisionKey":"knowSee19","source":{"greekPresented":"εἰδὼς / ἰδὼν ὁ Ἰησοῦς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus know or see that all is completed?","summary":"The dominant early text says ‘knowing’; a later stream reads ‘seeing.’ Word order also varies without changing the core sense.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"knowing","rationale":"‘Knowing’ is default because it dominates the earliest and widest evidence. ‘Seeing’ is a later, vivid simplification.","evidence":{"external":"Knowing: P66, א, A, B, D, L, N, W and versions; seeing: E, 054 and part of the later tradition.","internal":"‘Seeing that all was completed’ is a natural replacement for the less visually concrete ‘knowing.’"},"options":[{"id":"knowing","text":"Jesus, knowing that all things were now completed","description":"Project default · broad early reading","isDefault":true,"witnesses":"εἰδὼς · P66, א, A, B, D, L, N, W, broad versions"},{"id":"seeing","text":"Jesus, seeing that all things were now completed","description":"Later visual reading","isDefault":false,"witnesses":"ἰδὼν · E, 054 and later witnesses"},{"id":"open","text":"Jesus, [knowing/seeing] that all was now completed","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · knowing/seeing fork shown"}],"revisionHistory":[]},
{"id":"john.19.thirst19","book":"John","chapter":19,"decisionKey":"thirst19","source":{"greekPresented":"Διψῶ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How direct is Jesus’s final scriptural utterance before completion?","summary":"The Greek is one verb: ‘I thirst’ or ‘I am thirsty.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"thirst","rationale":"‘I thirst’ is default because it preserves dipsō as the same compact first-person verb Jesus speaks. ‘I am thirsty’ is equivalent natural English, while ‘I need a drink’ replaces the bodily state with an inferred request.","evidence":{"external":null,"internal":null},"options":[{"id":"thirst","text":"I thirst","description":"Project default · compact form","isDefault":true,"witnesses":null},{"id":"thirsty","text":"I am thirsty","description":"Natural English","isDefault":false,"witnesses":null},{"id":"drink","text":"I need a drink","description":"Functional meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.sourWine19","book":"John","chapter":19,"decisionKey":"sourWine19","source":{"greekPresented":"ὄξους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What liquid was offered to Jesus?","summary":"Oxos is sour wine or wine vinegar, a cheap common drink rather than culinary distilled vinegar.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"sour","rationale":"‘Sour wine’ is default because oxos names the acidic common wine-drink rather than modern distilled culinary vinegar. ‘Wine vinegar’ preserves both associations but sounds primarily like an ingredient in current English.","evidence":{"external":null,"internal":null},"options":[{"id":"sour","text":"sour wine","description":"Project default · drink identified","isDefault":true,"witnesses":null},{"id":"vinegar","text":"vinegar","description":"Traditional wording","isDefault":false,"witnesses":null},{"id":"wine","text":"wine vinegar","description":"Both associations retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.finished19","book":"John","chapter":19,"decisionKey":"finished19","source":{"greekPresented":"Τετέλεσται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus declare?","summary":"The perfect passive means it has been completed, accomplished, or brought to its intended end—and remains so.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"completed","rationale":"‘It has been completed’ is default because tetelestai is perfect: completion has occurred and its result stands. ‘It is finished’ is powerful traditional English, while ‘accomplished’ foregrounds fulfilled purpose; the default keeps the grammatical result explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"completed","text":"It has been completed","description":"Project default · perfect result","isDefault":true,"witnesses":null},{"id":"finished","text":"It is finished","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"accomplished","text":"It has been accomplished","description":"Purpose foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.spiritYield19","book":"John","chapter":19,"decisionKey":"spiritYield19","source":{"greekPresented":"παρέδωκεν τὸ πνεῦμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does John describe Jesus’s death?","summary":"Paradidōmi means hand over or give over—the same verb-family prominent throughout the passion narrative.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"handed","rationale":"‘Handed over the spirit’ is default because paradidōmi repeats the passion narrative’s handover verb and pneuma is retained without deciding between spirit and breath. ‘Gave up his spirit’ is natural traditional English, while ‘released the breath’ resolves the noun physically.","evidence":{"external":null,"internal":null},"options":[{"id":"handed","text":"handed over the spirit","description":"Project default · repeated verb retained","isDefault":true,"witnesses":null},{"id":"gave","text":"gave up his spirit","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"released","text":"released the breath","description":"Physical sense exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.greatSabbath19","book":"John","chapter":19,"decisionKey":"greatSabbath19","source":{"greekPresented":"ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ σαββάτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What made that Sabbath notable?","summary":"The Greek says the day of that Sabbath was ‘great,’ conventionally a high or special Sabbath during the feast.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"great","rationale":"‘The day of that Sabbath was great’ is default because it preserves the sentence’s subject and the adjective megalē directly. ‘High day’ is an established feast idiom, while ‘especially solemn’ explains why the Sabbath mattered but adds an interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"great","text":"for the day of that Sabbath was great","description":"Project default · Greek adjective","isDefault":true,"witnesses":null},{"id":"high","text":"for that Sabbath was a high day","description":"Traditional idiom","isDefault":false,"witnesses":null},{"id":"special","text":"for it was an especially solemn Sabbath","description":"Function explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.pierce19","book":"John","chapter":19,"decisionKey":"pierce19","source":{"greekPresented":"ἔνυξεν… λόγχῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the soldier do to Jesus’s side?","summary":"Nyssō means pierce or stab; the instrument is a longche, a spear or lance.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"pierced","rationale":"‘Pierced his side with a spear’ is default because it directly renders eny xen and names the longchē in familiar English without adding the motion or intensity of a thrust. ‘Stabbed’ foregrounds violence, while ‘lance’ is a valid but less familiar weapon-name.","evidence":{"external":null,"internal":null},"options":[{"id":"pierced","text":"pierced his side with a spear","description":"Project default · direct action","isDefault":true,"witnesses":null},{"id":"stabbed","text":"stabbed his side with a lance","description":"Violence foregrounded","isDefault":false,"witnesses":null},{"id":"thrust","text":"thrust a spear into his side","description":"Movement explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.witness19","book":"John","chapter":19,"decisionKey":"witness19","source":{"greekPresented":"ἀληθινή… ἀληθῆ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the eyewitness claim distinguish its two truth words?","summary":"John uses alēthinē for the testimony’s genuine reliability and alēthē for the truth of what is said.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"distinguish","rationale":"The default distinguishes ‘his witness is genuine’ from ‘he says what is true’ because John uses related but different adjectives, alēthinē and alēthē. Repeating ‘true’ is smoother English but hides the deliberate shift from the testimony’s reliability to the report’s truth.","evidence":{"external":null,"internal":null},"options":[{"id":"distinguish","text":"his witness is genuine, and he knows that he says what is true","description":"Project default · adjectives distinguished","isDefault":true,"witnesses":null},{"id":"true","text":"his testimony is true, and he knows he tells the truth","description":"Natural English","isDefault":false,"witnesses":null},{"id":"reliable","text":"his testimony is reliable, and he knows his report is truthful","description":"Epistemic force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.secret19","book":"John","chapter":19,"decisionKey":"secret19","source":{"greekPresented":"κεκρυμμένος… διὰ τὸν φόβον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Joseph’s discipleship described?","summary":"The perfect passive says he had been concealed or kept hidden because of fear of the Judean authorities.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"hidden","rationale":"‘Though hidden because of fear’ is default because the perfect passive kekrymmenos describes Joseph’s continuing concealed state and names its cause. ‘Secretly’ changes the participle into an adverb about this one action rather than his discipleship’s prior condition.","evidence":{"external":null,"internal":null},"options":[{"id":"hidden","text":"though hidden because of fear of the Judeans","description":"Project default · state retained","isDefault":true,"witnesses":null},{"id":"secret","text":"but secretly, for fear of the Judeans","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"concealed","text":"whose discipleship remained concealed through fear","description":"Meaning explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.litras19","book":"John","chapter":19,"decisionKey":"litras19","source":{"greekPresented":"ὡς λίτρας ἑκατόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How much burial spice did Nicodemus bring?","summary":"A Roman litra was about twelve modern ounces. One hundred litras is roughly seventy-five modern pounds or thirty-four kilograms.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"litras","rationale":"‘About one hundred litras’ is default because it preserves John’s ancient unit and his approximation without introducing false modern precision. Pound and kilogram equivalents help readers estimate the remarkable quantity, but depend on an approximate conversion.","evidence":{"external":null,"internal":null},"options":[{"id":"litras","text":"about one hundred litras","description":"Project default · ancient unit preserved","isDefault":true,"witnesses":null},{"id":"pounds","text":"about seventy-five pounds","description":"Modern conversion","isDefault":false,"witnesses":null},{"id":"kilos","text":"about thirty-four kilograms","description":"Metric conversion","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.linen19","book":"John","chapter":19,"decisionKey":"linen19","source":{"greekPresented":"ἔδησαν αὐτὸ ὀθονίοις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How was the body wrapped?","summary":"Othonia are linen cloths or strips; deō means bind or wrap securely.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"bound","rationale":"‘Bound it in linen cloths’ is default because it retains deō’s binding action and othonia’s plural cloths without deciding that they were narrow strips. ‘Wrapped’ is natural burial English, while ‘strips’ specifies a form the noun does not require.","evidence":{"external":null,"internal":null},"options":[{"id":"bound","text":"bound it in linen cloths","description":"Project default · verb retained","isDefault":true,"witnesses":null},{"id":"wrapped","text":"wrapped it in linen cloths","description":"Natural burial language","isDefault":false,"witnesses":null},{"id":"strips","text":"bound it with strips of linen","description":"Form specified","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.19.newTomb19","book":"John","chapter":19,"decisionKey":"newTomb19","source":{"greekPresented":"μνημεῖον καινόν… οὐδέπω οὐδεὶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is emphasized about the tomb?","summary":"It is new, and the doubled negatives stress that no one had yet ever been placed there.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"never","rationale":"‘A new tomb in which no one had ever yet been laid’ is default because it preserves kainon and the emphatic accumulation of oudepo and oudeis. ‘Unused tomb’ communicates the result compactly but removes the narrative’s deliberate negative emphasis.","evidence":{"external":null,"internal":null},"options":[{"id":"never","text":"a new tomb in which no one had ever yet been laid","description":"Project default · emphasis retained","isDefault":true,"witnesses":null},{"id":"unused","text":"a new, unused tomb","description":"Compact English","isDefault":false,"witnesses":null},{"id":"one","text":"a fresh tomb where no body had yet been placed","description":"Meaning explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.firstDay20","book":"John","chapter":20,"decisionKey":"firstDay20","source":{"greekPresented":"τῇ δὲ μιᾷ τῶν σαββάτων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does John name the resurrection morning?","summary":"The idiom literally says ‘on the one of the Sabbaths,’ the normal Jewish-Greek expression for the first day of the week.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"first","rationale":"‘On the first day of the week’ is default because it translates the established Jewish-Greek idiom mia tōn sabbatōn into its actual calendrical meaning. ‘Day one’ exposes the Semitic shape, while ‘first of the Sabbaths’ follows the words mechanically but misleads ordinary English readers.","evidence":{"external":null,"internal":null},"options":[{"id":"first","text":"On the first day of the week","description":"Project default · idiom translated","isDefault":true,"witnesses":null},{"id":"one","text":"On day one of the week","description":"Semitic shape retained","isDefault":false,"witnesses":null},{"id":"sabbaths","text":"On the first of the Sabbaths","description":"Literal wording exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.stone20","book":"John","chapter":20,"decisionKey":"stone20","source":{"greekPresented":"ἠρμένον ἐκ τοῦ μνημείου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What had happened to the stone?","summary":"The perfect passive depicts it as having been lifted or removed and remaining away from the tomb.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"removed","rationale":"‘Having been removed from the tomb’ is default because the perfect passive emphasizes the stone’s resulting state away from the entrance without naming an agent or method. ‘Lifted’ preserves the aireō image, while ‘rolled’ imports the motion familiar from other accounts rather than John’s verb.","evidence":{"external":null,"internal":null},"options":[{"id":"removed","text":"having been removed from the tomb","description":"Project default · resulting state","isDefault":true,"witnesses":null},{"id":"lifted","text":"having been lifted away from the tomb","description":"Verb image retained","isDefault":false,"witnesses":null},{"id":"rolled","text":"rolled away from the tomb","description":"Motion inferred","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.we20","book":"John","chapter":20,"decisionKey":"we20","source":{"greekPresented":"οὐκ οἴδαμεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why does Mary say ‘we do not know’ when John names only her?","summary":"The verb is unmistakably plural. John’s compressed scene still lets Mary speak for companions not individually named.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"we","rationale":"‘We do not know’ is default because oidamen is unambiguously plural even though John has named Mary alone in this compressed scene. Singularizing to ‘I’ harmonizes the narration by changing the verb; ‘none of us’ makes Mary’s implied companions more explicit than she does.","evidence":{"external":null,"internal":null},"options":[{"id":"we","text":"we do not know where they placed him","description":"Project default · plural retained","isDefault":true,"witnesses":null},{"id":"us","text":"none of us knows where they put him","description":"Group made explicit","isDefault":false,"witnesses":null},{"id":"i","text":"I do not know where they placed him","description":"Singularized narrative","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.outrun20","book":"John","chapter":20,"decisionKey":"outrun20","source":{"greekPresented":"προέδραμεν τάχιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the other disciple reach the tomb first?","summary":"Protrechō means run ahead, and tachion supplies the comparative: faster or more quickly than Peter.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"faster","rationale":"‘Ran ahead faster than Peter’ is default because it preserves both the forward-running verb proedramen and the comparative tachion. ‘Outran Peter’ is excellent compact English, but merges two separate features of the Greek into one verb.","evidence":{"external":null,"internal":null},"options":[{"id":"faster","text":"ran ahead faster than Peter","description":"Project default · comparison explicit","isDefault":true,"witnesses":null},{"id":"outran","text":"outran Peter","description":"Compact English","isDefault":false,"witnesses":null},{"id":"quickly","text":"ran more quickly and came first","description":"Sequence foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.linen20","book":"John","chapter":20,"decisionKey":"linen20","source":{"greekPresented":"τὰ ὀθόνια κείμενα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the disciple see in the tomb?","summary":"Othonia are linen cloths or strips; keimena emphasizes that they are lying there.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"cloths","rationale":"‘The linen cloths lying there’ is default because it keeps othonia neutral as plural cloths and retains keimena’s visible position. ‘Strips’ specifies their form, while ‘wrappings’ defines them by burial function rather than the noun itself.","evidence":{"external":null,"internal":null},"options":[{"id":"cloths","text":"the linen cloths lying there","description":"Project default · neutral form","isDefault":true,"witnesses":null},{"id":"strips","text":"the linen strips lying there","description":"Bandage-like form","isDefault":false,"witnesses":null},{"id":"wrappings","text":"the linen wrappings lying there","description":"Burial function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.faceCloth20","book":"John","chapter":20,"decisionKey":"faceCloth20","source":{"greekPresented":"τὸ σουδάριον… ἐντετυλιγμένον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How was the head-cloth situated?","summary":"The soudarion was a cloth used around the head or face; it lay separately, rolled or folded in one place.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"face","rationale":"The default identifies the soudarion as the face-cloth that had been on Jesus’ head and preserves its separation from the other linens. ‘Folded’ is a working rendering of entetyligmenon; ‘rolled up’ is also possible, so the exact final shape is not treated as settled.","evidence":{"external":null,"internal":null},"options":[{"id":"face","text":"the face-cloth that had been on his head—not lying with the linens, but folded in one place apart","description":"Project default · object and separation","isDefault":true,"witnesses":null},{"id":"head","text":"the head-cloth that had been on him—rolled up separately from the linens","description":"Shape foregrounded","isDefault":false,"witnesses":null},{"id":"napkin","text":"the napkin that had been around his head—wrapped together in a place by itself","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.believed20","book":"John","chapter":20,"decisionKey":"believed20","source":{"greekPresented":"καὶ εἶδεν καὶ ἐπίστευσεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the other disciple believe?","summary":"The Greek says only ‘he saw and believed.’ The object is unstated, and verse 9 cautions that they did not yet understand the resurrection Scripture.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"open","rationale":"‘He saw and trusted’ is default because the Greek leaves the object of episteusen unstated, and the next verse says the disciples did not yet understand the resurrection Scripture. Supplying Mary’s report or the resurrection may explain the belief, but either turns an open narrative statement into a settled conclusion.","evidence":{"external":null,"internal":null},"options":[{"id":"open","text":"he saw and trusted","description":"Project default · object left open","isDefault":true,"witnesses":null},{"id":"report","text":"he saw and believed Mary’s report","description":"Missing body foregrounded","isDefault":false,"witnesses":null},{"id":"risen","text":"he saw and believed that Jesus had risen","description":"Resurrection inference","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.own20","book":"John","chapter":20,"decisionKey":"own20","source":{"greekPresented":"ἀπῆλθον… πρὸς αὐτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where do the disciples go after leaving the tomb?","summary":"The phrase literally says they went away ‘to themselves,’ meaning their own lodging, companions, or affairs.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"selves","rationale":"‘Went away again to themselves’ is the working default because pros hautous leaves home, lodging, companions, and personal affairs unstated. ‘Returned to their homes’ is natural and likely, but supplies a destination noun absent from the phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"selves","text":"went away again to themselves","description":"Project default · Greek openness","isDefault":true,"witnesses":null},{"id":"homes","text":"went back to their homes","description":"Traditional inference","isDefault":false,"witnesses":null},{"id":"lodging","text":"returned to their own lodging","description":"Likely setting","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.angels20","book":"John","chapter":20,"decisionKey":"angels20","source":{"greekPresented":"δύο ἀγγέλους ἐν λευκοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the figures in the tomb described?","summary":"Angelos means messenger or angel; ‘in white’ describes their clothing without adding a noun.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"angels","rationale":"‘Two angels in white’ is default because the tomb setting and their revelatory role identify the conventional heavenly referent of angeloi, while ‘in white’ retains the text’s compact clothing description. ‘Messengers’ exposes the noun’s lexical base but can suggest ordinary human envoys here.","evidence":{"external":null,"internal":null},"options":[{"id":"angels","text":"two angels in white","description":"Project default · conventional referent","isDefault":true,"witnesses":null},{"id":"messengers","text":"two messengers clothed in white","description":"Lexical meaning","isDefault":false,"witnesses":null},{"id":"figures","text":"two angelic figures in white","description":"Appearance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.recognize20","book":"John","chapter":20,"decisionKey":"recognize20","source":{"greekPresented":"οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What fails when Mary sees Jesus?","summary":"The text says she did not know that it was Jesus—recognition, not eyesight, is absent.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"recognize","rationale":"‘She did not recognize that it was Jesus’ is default because Mary is already seeing him; what fails is identification, the contextual force of ouk ēdei. ‘Did not know’ is more formally direct, but can wrongly suggest lack of prior knowledge rather than failed recognition.","evidence":{"external":null,"internal":null},"options":[{"id":"recognize","text":"she did not recognize that it was Jesus","description":"Project default · function explicit","isDefault":true,"witnesses":null},{"id":"know","text":"she did not know that it was Jesus","description":"Direct verb","isDefault":false,"witnesses":null},{"id":"realize","text":"she did not realize he was Jesus","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.rabbouniText20","book":"John","chapter":20,"decisionKey":"rabbouniText20","source":{"greekPresented":"λέγει αὐτῷ Ἑβραϊστί / λέγει αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the text explicitly say Mary spoke ‘in Hebrew’ ?","summary":"The earliest broad stream includes the language marker. A later stream omits it, leaving only her address to Jesus.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"include","rationale":"‘In Hebrew’ is default because it has broad early support and explains why the narrator translates Rabbouni. Omission is widespread later but secondary.","evidence":{"external":"Include: א, B, D, L, N, W and early versions; omit: A, E, Latin witnesses and later tradition.","internal":"The language marker can be dropped as unnecessary once the name’s translation is supplied; adding it would be less automatic."},"options":[{"id":"include","text":"says to him in Hebrew, ‘Rabbouni!’—which means Teacher","description":"Project default · early fuller text","isDefault":true,"witnesses":"αὐτῷ Ἑβραϊστί · א, B, D, L, N, W, Syriac, Coptic, Armenian"},{"id":"omit","text":"says to him, ‘Rabbouni!’—which means Teacher","description":"Later shorter text","isDefault":false,"witnesses":"αὐτῷ · A, E, Old Latin, Vulgate, later tradition"},{"id":"open","text":"says to him [in Hebrew], ‘Rabbouni!’—Teacher","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · language marker bracketed"}],"revisionHistory":[]},
{"id":"john.20.cling20","book":"John","chapter":20,"decisionKey":"cling20","source":{"greekPresented":"Μή μου ἅπτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus tell Mary not to do?","summary":"The present imperative with mē often means stop an action in progress or do not continue it. Haptomai can mean touch, hold, or cling.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"cling","rationale":"‘Do not keep clinging to me’ is the working default because mē with the present imperative naturally resists continued action and haptomai can involve holding contact. ‘Do not touch me’ remains grammatically possible, but can make the command sound like a prohibition of any initial contact rather than release.","evidence":{"external":null,"internal":null},"options":[{"id":"cling","text":"Do not keep clinging to me","description":"Project default · aspect and contact","isDefault":true,"witnesses":null},{"id":"touch","text":"Do not touch me","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"hold","text":"Stop holding on to me","description":"Ongoing action explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.ascend20","book":"John","chapter":20,"decisionKey":"ascend20","source":{"greekPresented":"ἀναβαίνω","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How immediate is Jesus’s ascent statement?","summary":"The present form can mean ‘I am ascending’ or announce an imminent action, ‘I ascend.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"ascending","rationale":"‘I am ascending’ is default because it preserves anabainō’s present form and the repeated movement to ‘my Father and your Father.’ A future rendering explains imminence, while ‘I go up’ retains movement but weakens the present announcement.","evidence":{"external":null,"internal":null},"options":[{"id":"ascending","text":"I am ascending to my Father and your Father","description":"Project default · present form","isDefault":true,"witnesses":null},{"id":"will","text":"I will ascend to my Father and your Father","description":"Imminence interpreted","isDefault":false,"witnesses":null},{"id":"go","text":"I go up to my Father and your Father","description":"Movement retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.maryReport20","book":"John","chapter":20,"decisionKey":"maryReport20","source":{"greekPresented":"Ἑώρακα / ἑώρακεν τὸν κύριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Mary quoted directly or reported indirectly?","summary":"The first-person reading says ‘I have seen’; the third-person reading yields ‘that she had seen.’ The form changes the narrative voice.","layers":["TEXT","BOUNDARY","GRAMMAR"],"confidence":"high","defaultOptionId":"direct","rationale":"The first-person direct quotation is default because it has exceptionally early support. The third person turns the same report into indirect narration.","evidence":{"external":"I have seen: P66, א, B, N, W and early versions; she had seen: A, D, E, L and later tradition.","internal":"The nearby reporting particle can introduce either direct or indirect speech, making assimilation in either direction possible; the papyrus support favors direct quotation."},"options":[{"id":"direct","text":"announcing, ‘I have seen the Lord’","description":"Project default · early direct quotation","isDefault":true,"witnesses":"ἑώρακα · P66, א, B, N, W, Old Latin, Vulgate, early Syriac"},{"id":"indirect","text":"announcing that she had seen the Lord","description":"Later indirect report","isDefault":false,"witnesses":"ἑώρακεν · A, D, E, L, Syriac, Coptic, later tradition"},{"id":"open","text":"announcing [‘I have seen’/that she had seen] the Lord","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · narrative voice fork shown"}],"revisionHistory":[]},
{"id":"john.20.gathered20","book":"John","chapter":20,"decisionKey":"gathered20","source":{"greekPresented":"οἱ μαθηταὶ / οἱ μαθηταὶ συνηγμένοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 19 explicitly say the disciples were gathered?","summary":"The earliest text simply locates ‘the disciples.’ Later witnesses add ‘gathered,’ making the assembly explicit.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The shorter ‘disciples’ is default because it has the strongest early support. ‘Gathered’ and ‘his’ make implicit circumstances explicit.","evidence":{"external":"Disciples: א*, A, B, D, W and early versions; disciples gathered: א¹, E, N, 0250; his disciples gathered: L and some versions.","internal":"Locked doors and plural presence naturally invite the clarifying addition ‘gathered’; ‘his’ is another ordinary expansion."},"options":[{"id":"short","text":"where the disciples were","description":"Project default · shorter early text","isDefault":true,"witnesses":"μαθηταί · א*, A, B, D, W, Old Latin, Vulgate, early Syriac and Coptic"},{"id":"gathered","text":"where the disciples were gathered","description":"Later explicit assembly","isDefault":false,"witnesses":"μαθηταὶ συνηγμένοι · א¹, E, N, 0250 and later tradition"},{"id":"his","text":"where his disciples were gathered","description":"Expanded possessive form","isDefault":false,"witnesses":"μαθηταὶ αὐτοῦ συνηγμένοι · L, Old Latin, Coptic, Ethiopic"},{"id":"open","text":"where [his] disciples were [gathered]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expansions bracketed"}],"revisionHistory":[]},
{"id":"john.20.peace20","book":"John","chapter":20,"decisionKey":"peace20","source":{"greekPresented":"Εἰρήνη ὑμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’s greeting sound?","summary":"The phrase literally says ‘peace to you’ and functions as both greeting and pronouncement; hymin is plural.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"to","rationale":"‘Peace to you all’ is default because it follows the greeting’s literal structure and makes the plural hymin audible. ‘Peace be with you’ is natural traditional English, while ‘may peace rest’ expands the greeting into an explicit wish.","evidence":{"external":null,"internal":null},"options":[{"id":"to","text":"Peace to you all","description":"Project default · plural audible","isDefault":true,"witnesses":null},{"id":"with","text":"Peace be with you","description":"Traditional greeting","isDefault":false,"witnesses":null},{"id":"rest","text":"May peace rest upon you all","description":"Pronouncement foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.breathe20","book":"John","chapter":20,"decisionKey":"breathe20","source":{"greekPresented":"ἐνεφύσησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus do before saying ‘Receive holy spirit’ ?","summary":"Emphysaō means breathe or blow. It is the Septuagint verb in Genesis 2:7 when God breathes life into the human.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"breathed","rationale":"‘He breathed out’ is default because enephysēsen names the action without an expressed object in this sentence. ‘On them’ is a natural contextual inference, but supplying the recipients conceals John’s unusually bare wording and its resonance with life-giving breath.","evidence":{"external":null,"internal":null},"options":[{"id":"breathed","text":"he breathed out","description":"Project default · action without object","isDefault":true,"witnesses":null},{"id":"on","text":"he breathed on them","description":"Recipients supplied","isDefault":false,"witnesses":null},{"id":"blew","text":"he blew","description":"Raw physical verb","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.forgive20","book":"John","chapter":20,"decisionKey":"forgive20","source":{"greekPresented":"ἀφῆτε… κεκράτηνται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the releasing and retaining of sins be expressed?","summary":"The first verbs concern release or forgiveness; the perfect passive ‘have been retained’ portrays an enduring result.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"forgive","rationale":"The default uses ‘forgive’ and ‘retain’ while preserving the result expressed by the perfect passive forms: sins stand forgiven or retained. ‘Release’ and ‘hold’ expose the verbs’ imagery, whereas ‘declare’ chooses a representative-authority interpretation not stated by the grammar alone.","evidence":{"external":null,"internal":null},"options":[{"id":"forgive","text":"Whose sins you forgive have been forgiven; whose you retain have been retained","description":"Project default · tense contrast","isDefault":true,"witnesses":null},{"id":"release","text":"Whose sins you release are released; whose you hold are held","description":"Lexical imagery","isDefault":false,"witnesses":null},{"id":"declare","text":"If you declare sins forgiven, they stand forgiven; if retained, they stand retained","description":"Representative function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.twin20","book":"John","chapter":20,"decisionKey":"twin20","source":{"greekPresented":"Θωμᾶς… ὁ λεγόμενος Δίδυμος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Thomas’s double name be shown?","summary":"Both the Aramaic Thomas and Greek Didymos mean twin. John translates the name for his readers.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"‘Thomas—one of the Twelve, called Twin’ is default because it keeps the familiar name and translates Didymos just as John does for his readers. Leaving ‘Didymus’ untranslated preserves the Greek label but hides that Thomas and Didymos both carry the same twin meaning.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Thomas—one of the Twelve, called Twin","description":"Project default · both layers","isDefault":true,"witnesses":null},{"id":"didymus","text":"Thomas, called Didymus","description":"Greek name retained","isDefault":false,"witnesses":null},{"id":"twin","text":"the Twin, Thomas, one of the Twelve","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.mark20","book":"John","chapter":20,"decisionKey":"mark20","source":{"greekPresented":"τὸν τύπον τῶν ἥλων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Thomas demand to see?","summary":"Typos is a mark, impression, or pattern. The plural ‘nails’ is explicit.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"mark","rationale":"‘The mark of the nails’ is default because typos directly names an impression or mark and the plural nails remains explicit. ‘Wounds’ describes the bodily result, while ‘imprint’ emphasizes shape more specifically than the context requires.","evidence":{"external":null,"internal":null},"options":[{"id":"mark","text":"the mark of the nails","description":"Project default · direct phrase","isDefault":true,"witnesses":null},{"id":"wounds","text":"the wounds made by the nails","description":"Bodily result","isDefault":false,"witnesses":null},{"id":"imprint","text":"the imprint of the nails","description":"Shape foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.unbelieving20","book":"John","chapter":20,"decisionKey":"unbelieving20","source":{"greekPresented":"μὴ γίνου ἄπιστος ἀλλὰ πιστός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What change does Jesus command Thomas to make?","summary":"Ginomai means become or continue to be. The paired adjectives are ‘untrusting’ and ‘trusting/faithful.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"trust","rationale":"‘Do not become untrusting, but trusting’ is default because it preserves ginou’s becoming and keeps apistos and pistos visibly within one trust word-family. ‘Faithless… faithful’ can shift from this demanded response toward a broader judgment of character.","evidence":{"external":null,"internal":null},"options":[{"id":"trust","text":"do not become untrusting, but trusting","description":"Project default · verbal relation","isDefault":true,"witnesses":null},{"id":"believe","text":"do not be unbelieving, but believing","description":"Traditional contrast","isDefault":false,"witnesses":null},{"id":"faith","text":"stop being faithless and become faithful","description":"Character foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.lordGod20","book":"John","chapter":20,"decisionKey":"lordGod20","source":{"greekPresented":"Ὁ κύριός μου καὶ ὁ θεός μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Thomas answer Jesus?","summary":"Both nouns carry the article and the first-person possessive: ‘the Lord of me and the God of me.’ The address is directed to Jesus.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"my","rationale":"‘My Lord and my God’ is default because it preserves both possessives, both titled nouns, and Thomas’s direct address to Jesus in natural English. ‘You are’ supplies a copula that clarifies the confession but is not written, while ‘the Lord of me’ exposes Greek structure at the cost of readable English.","evidence":{"external":null,"internal":null},"options":[{"id":"my","text":"My Lord and my God","description":"Project default · direct confession","isDefault":true,"witnesses":null},{"id":"of","text":"The Lord of me and the God of me","description":"Greek structure exposed","isDefault":false,"witnesses":null},{"id":"you","text":"You are my Lord and my God","description":"Copula supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.blessed20","book":"John","chapter":20,"decisionKey":"blessed20","source":{"greekPresented":"μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who does Jesus call blessed?","summary":"The participles describe those not seeing and yet trusting. The saying reaches beyond one fixed moment to later readers.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"without","rationale":"‘Blessed are those who have not seen and yet have trusted’ is default because it preserves the aorist participles as completed responses and makes their contrast readable. A future rendering explicitly targets later readers but changes Jesus’ grammatically timeless description into prediction.","evidence":{"external":null,"internal":null},"options":[{"id":"without","text":"Blessed are those who have not seen and yet have trusted","description":"Project default · completed response","isDefault":true,"witnesses":null},{"id":"believing","text":"Blessed are those believing without having seen","description":"Linear quality","isDefault":false,"witnesses":null},{"id":"will","text":"Blessed are those who will trust without seeing","description":"Future readers foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.signs20","book":"John","chapter":20,"decisionKey":"signs20","source":{"greekPresented":"πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does John frame the unwritten works of Jesus?","summary":"Men…de across verses 30–31 sets many other signs against ‘these’ selected and written for the reader.","layers":["BOUNDARY","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"many","rationale":"‘Jesus did many other signs as well’ is default because men oun kai alla introduces the contrast completed by ‘but these have been written’ in the next verse. ‘Indeed’ makes the particles more audible, while ‘many more’ can suggest comparison in number rather than selected versus unwritten signs.","evidence":{"external":null,"internal":null},"options":[{"id":"many","text":"Jesus did many other signs as well","description":"Project default · contrast prepared","isDefault":true,"witnesses":null},{"id":"indeed","text":"Indeed Jesus also did many other signs","description":"Particles audible","isDefault":false,"witnesses":null},{"id":"more","text":"Jesus performed many more signs","description":"Selection foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.20.believeText20","book":"John","chapter":20,"decisionKey":"believeText20","source":{"greekPresented":"ἵνα πιστεύητε / πιστεύσητε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Were these signs written so readers may keep trusting or come to trust?","summary":"The manuscripts divide between a present-form verb, often ‘continue believing,’ and an aorist-form verb, often ‘come to believe.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"continue","rationale":"The present-form ‘continue to trust’ is the working default because it fits a believing community and has very early support. The aorist ‘come to trust’ is also ancient and widespread, so the decision remains unresolved.","evidence":{"external":"Present-form support includes P66vid, א*, B* and a smaller early stream; aorist support includes א², A, C, D, L, W, Ψ and broad later tradition.","internal":"Both authorial purposes make sense: sustaining existing trust and bringing readers to trust. Scribal normalization of verbal aspect could move either way."},"options":[{"id":"continue","text":"so that you may continue to trust that Jesus is the Christ","description":"Project default · present-form reading","isDefault":true,"witnesses":"πιστεύητε · P66vid, א*, B*, 0250, family 1, 892 and related witnesses"},{"id":"come","text":"so that you may come to trust that Jesus is the Christ","description":"Aorist-form reading","isDefault":false,"witnesses":"πιστεύσητε · א², A, C, D, L, W, Ψ, 33 and broad tradition"},{"id":"plain","text":"so that you may trust that Jesus is the Christ","description":"Aspect left untranslated","isDefault":false,"witnesses":"Rendering option · aspect not forced into English"},{"id":"open","text":"so that you may [come to/continue to] trust that Jesus is the Christ","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both aspect readings shown"}],"revisionHistory":[]},
{"id":"john.20.life20","book":"John","chapter":20,"decisionKey":"life20","source":{"greekPresented":"ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is life held in relation to Jesus’s name?","summary":"En tō onomati means in, by, or through his name—his revealed identity and authority.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"in","rationale":"‘You may have life in his name’ is default because it retains en and leaves name as the sphere of Jesus’ revealed identity and authority. ‘Through his name’ foregrounds mediation, while expanding name into ‘revealed identity’ explains one dimension by replacing the text’s own symbol.","evidence":{"external":null,"internal":null},"options":[{"id":"in","text":"you may have life in his name","description":"Project default · relation retained","isDefault":true,"witnesses":null},{"id":"through","text":"you may have life through his name","description":"Mediation foregrounded","isDefault":false,"witnesses":null},{"id":"identity","text":"you may have life in his revealed identity","description":"Name unpacked","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.sea21","book":"John","chapter":21,"decisionKey":"sea21","source":{"greekPresented":"τῆς θαλάσσης τῆς Τιβεριάδος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the setting be named?","summary":"John calls the Galilean lake the Sea of Tiberias, using the Roman-era city name also found in chapter 6.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"tiberias","rationale":"‘At the Sea of Tiberias’ is default because it preserves the geographical name John himself uses here and in chapter 6. ‘Sea of Galilee’ gives the familiar alternate name, while ‘Lake Tiberias’ modernizes the physical description but changes the narrative’s thalassa wording.","evidence":{"external":null,"internal":null},"options":[{"id":"tiberias","text":"at the Sea of Tiberias","description":"Project default · Johannine name","isDefault":true,"witnesses":null},{"id":"galilee","text":"at the Sea of Galilee","description":"Familiar geography","isDefault":false,"witnesses":null},{"id":"lake","text":"at Lake Tiberias","description":"Physical form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.reveal21","book":"John","chapter":21,"decisionKey":"reveal21","source":{"greekPresented":"ἐφανέρωσεν ἑαυτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus become present to the disciples?","summary":"Phaneroō means manifest, reveal, or make visible. John repeats it three times in the opening and summary.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"revealed","rationale":"‘Revealed himself’ is default because it keeps the reflexive object and lets phaneroō repeat through the opening and summary. ‘Appeared’ is natural narrative English, but removes the chapter’s emphasis on Jesus actively making himself known.","evidence":{"external":null,"internal":null},"options":[{"id":"revealed","text":"revealed himself","description":"Project default · direct verb","isDefault":true,"witnesses":null},{"id":"manifested","text":"manifested himself","description":"Visibility foregrounded","isDefault":false,"witnesses":null},{"id":"appeared","text":"appeared","description":"Natural narrative","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.boatText21","book":"John","chapter":21,"decisionKey":"boatText21","source":{"greekPresented":"εἰς τὸ πλοῖον / εἰς τὸ πλοῖον εὐθύς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Did they enter the boat, or enter it ‘immediately’ ?","summary":"The earliest broad text lacks euthys, ‘immediately.’ A later stream adds it to quicken the response to Peter.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The shorter reading is default because it has strong early and diverse support. ‘Immediately’ is a natural narrative expansion after Peter announces his plan.","evidence":{"external":"Without immediately: א, B, C*, D, L, N, W and broad versions; with immediately: A, C³, E and later tradition.","internal":"Euthys heightens the disciples’ prompt response and is easier to add than to omit accidentally."},"options":[{"id":"short","text":"They went out and entered the boat","description":"Project default · shorter early text","isDefault":true,"witnesses":"πλοῖον · א, B, C*, D, L, N, W, Latin, Syriac, Coptic"},{"id":"immediately","text":"They went out and immediately entered the boat","description":"Later expanded text","isDefault":false,"witnesses":"πλοῖον εὐθύς · A, C³, E, Syriac-Harklean, later tradition"},{"id":"open","text":"They went out and [immediately] entered the boat","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · adverb bracketed"}],"revisionHistory":[]},
{"id":"john.21.morning21","book":"John","chapter":21,"decisionKey":"morning21","source":{"greekPresented":"πρωΐας ἤδη γενομένης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What stage of morning has arrived?","summary":"The genitive absolute says morning was already coming to be: dawn had broken or it was becoming morning.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"becoming","rationale":"‘Morning now becoming’ is the working default because the genitive absolute portrays dawn as a process already underway rather than only naming an hour. ‘When dawn had come’ is natural English, while ‘early in the morning’ compresses both the becoming and ēdē, ‘already/now.’","evidence":{"external":null,"internal":null},"options":[{"id":"becoming","text":"morning now becoming","description":"Project default · process retained","isDefault":true,"witnesses":null},{"id":"dawn","text":"when dawn had now come","description":"Natural time marker","isDefault":false,"witnesses":null},{"id":"early","text":"early in the morning","description":"Compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.children21","book":"John","chapter":21,"decisionKey":"children21","source":{"greekPresented":"Παιδία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the fishermen?","summary":"Paidia can mean children, young ones, or in friendly address ‘lads.’ It is affectionate without identifying literal age.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"children","rationale":"‘Children’ is default because it directly retains paidia as Jesus’ affectionate form of address without deciding the fishermen’s literal age. ‘Friends’ translates relational warmth, while ‘lads’ can sound regionally casual and masculine in a way the Greek need not.","evidence":{"external":null,"internal":null},"options":[{"id":"children","text":"Children","description":"Project default · direct term","isDefault":true,"witnesses":null},{"id":"friends","text":"Friends","description":"Relational force","isDefault":false,"witnesses":null},{"id":"lads","text":"Lads","description":"Informal address","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.sideDish21","book":"John","chapter":21,"decisionKey":"sideDish21","source":{"greekPresented":"μή τι προσφάγιον ἔχετε;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask whether they have?","summary":"Prosphagion is food eaten with bread, commonly fish in this setting—not the usual generic word for fish.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"side","rationale":"‘Anything to eat with the bread’ is the working default because prosphagion names accompaniment-food rather than using the ordinary noun for fish, and the question expects a negative answer. ‘Fish’ is the obvious contextual referent, but inserting it hides John’s unusual lexical choice.","evidence":{"external":null,"internal":null},"options":[{"id":"side","text":"You do not have anything to eat with the bread, do you?","description":"Project default · lexical sense","isDefault":true,"witnesses":null},{"id":"fish","text":"You have no fish, do you?","description":"Contextual referent","isDefault":false,"witnesses":null},{"id":"food","text":"Do you have any food?","description":"General English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.rightSide21","book":"John","chapter":21,"decisionKey":"rightSide21","source":{"greekPresented":"εἰς τὰ δεξιὰ μέρη τοῦ πλοίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where are they told to cast the net?","summary":"The plural expression says into the right-hand parts or area of the boat.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"area","rationale":"‘Into the area to the right of the boat’ is default because it preserves the plural dexia merē as a right-hand region rather than turning it into one physical side of the vessel. ‘On the right side’ is more natural and gives the same practical direction.","evidence":{"external":null,"internal":null},"options":[{"id":"area","text":"into the area to the right of the boat","description":"Project default · plural space","isDefault":true,"witnesses":null},{"id":"side","text":"on the right side of the boat","description":"Natural English","isDefault":false,"witnesses":null},{"id":"right","text":"to the boat’s right","description":"Compact direction","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.fullness21","book":"John","chapter":21,"decisionKey":"fullness21","source":{"greekPresented":"ἀπὸ τοῦ πλήθους τῶν ἰχθύων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why can they not haul in the net?","summary":"Plēthos means multitude, mass, or abundance. The scene stresses quantity before giving the exact count.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"multitude","rationale":"‘Because of the multitude of fish’ is default because plēthos is the direct quantity noun and the exact count has not yet been given. ‘Abundance’ emphasizes overflow, while ‘so many fish’ turns the noun into a conversational result clause.","evidence":{"external":null,"internal":null},"options":[{"id":"multitude","text":"because of the multitude of fish","description":"Project default · direct noun","isDefault":true,"witnesses":null},{"id":"abundance","text":"because of the abundance of fish","description":"Overflow foregrounded","isDefault":false,"witnesses":null},{"id":"many","text":"because there were so many fish","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.naked21","book":"John","chapter":21,"decisionKey":"naked21","source":{"greekPresented":"ἦν γὰρ γυμνός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How undressed was Peter?","summary":"Gymnos can mean naked or stripped down. Working fishermen commonly removed an outer garment without necessarily being completely nude.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"stripped","rationale":"‘Stripped for work’ is the working default because gymnos can describe someone stripped of an outer garment, fitting Peter’s act of putting that garment back on before entering the water. Complete nakedness remains lexically possible; the purpose ‘for work’ is contextual explanation rather than a certainty.","evidence":{"external":null,"internal":null},"options":[{"id":"stripped","text":"for he was stripped for work","description":"Project default · context retained","isDefault":true,"witnesses":null},{"id":"naked","text":"for he was naked","description":"Direct adjective","isDefault":false,"witnesses":null},{"id":"undressed","text":"for he was lightly clothed","description":"Cultural inference","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.cubits21","book":"John","chapter":21,"decisionKey":"cubits21","source":{"greekPresented":"ὡς ἀπὸ πηχῶν διακοσίων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How far were they from land?","summary":"Two hundred cubits is roughly one hundred yards or ninety-two meters.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"cubits","rationale":"‘About two hundred cubits’ is default because it preserves John’s ancient measure and his approximation without implying a more exact modern distance. Yards and meters help readers estimate it, but cubit length and rounding make either conversion approximate.","evidence":{"external":null,"internal":null},"options":[{"id":"cubits","text":"about two hundred cubits","description":"Project default · ancient measure","isDefault":true,"witnesses":null},{"id":"yards","text":"about one hundred yards","description":"Modern conversion","isDefault":false,"witnesses":null},{"id":"meters","text":"about ninety-two meters","description":"Metric conversion","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.charcoal21","book":"John","chapter":21,"decisionKey":"charcoal21","source":{"greekPresented":"ἀνθρακιὰν κειμένην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What fire is waiting on shore?","summary":"Anthrakia is specifically a charcoal fire, echoing the setting of Peter’s denial in 18:18.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"charcoal","rationale":"‘A charcoal fire lying there’ is default because anthrakia precisely repeats the rare fire-word from Peter’s denial and keimenē preserves its placement on shore. General ‘fire’ loses the deliberate narrative echo; ‘prepared’ adds an agentive result not stated.","evidence":{"external":null,"internal":null},"options":[{"id":"charcoal","text":"a charcoal fire lying there","description":"Project default · verbal echo","isDefault":true,"witnesses":null},{"id":"coals","text":"a fire of coals prepared there","description":"Material explicit","isDefault":false,"witnesses":null},{"id":"fire","text":"a fire burning there","description":"Natural scene","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.breakfast21","book":"John","chapter":21,"decisionKey":"breakfast21","source":{"greekPresented":"Δεῦτε ἀριστήσατε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What meal does Jesus invite them to eat?","summary":"Aristaō means eat the morning or early meal—breakfast—rather than a generic feast.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"breakfast","rationale":"‘Come, eat breakfast’ is default because aristaō names the morning or early meal appropriate to the dawn setting. ‘Come and eat’ is natural but makes the meal generic, while ‘break your fast’ imports an English word-image rather than translating the Greek verb.","evidence":{"external":null,"internal":null},"options":[{"id":"breakfast","text":"Come, eat breakfast","description":"Project default · meal identified","isDefault":true,"witnesses":null},{"id":"meal","text":"Come and eat","description":"Natural invitation","isDefault":false,"witnesses":null},{"id":"breakfasted","text":"Come, break your fast","description":"Word image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.net21","book":"John","chapter":21,"decisionKey":"net21","source":{"greekPresented":"μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντήκοντα τριῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does John describe the catch?","summary":"The net is full of large fish, and the exact count—153—is stated without explaining symbolic meaning.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"exact","rationale":"‘Full of large fish—one hundred fifty-three’ is default because it preserves the exact count, the size adjective, and the net’s fullness without assigning symbolic meaning the narrative does not explain. Replacing the number with ‘a great multitude’ discards unusually specific information.","evidence":{"external":null,"internal":null},"options":[{"id":"exact","text":"full of large fish—one hundred fifty-three","description":"Project default · exact count","isDefault":true,"witnesses":null},{"id":"digits","text":"full of 153 large fish","description":"Compact numerals","isDefault":false,"witnesses":null},{"id":"many","text":"filled with a great multitude of large fish","description":"Count generalized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.third21","book":"John","chapter":21,"decisionKey":"third21","source":{"greekPresented":"τοῦτο ἤδη τρίτον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John call ‘the third’ ?","summary":"The statement counts this as the third manifestation to the disciples after Jesus was raised, likely the group appearances narrated by John.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"time","rationale":"‘The third time Jesus was revealed to the disciples’ is default because it keeps the ordinal attached to the manifestation-event and repeats the chapter’s phaneroō vocabulary. It most naturally counts the group manifestations John narrates, not every encounter after the resurrection.","evidence":{"external":null,"internal":null},"options":[{"id":"time","text":"the third time Jesus was revealed to the disciples","description":"Project default · event count","isDefault":true,"witnesses":null},{"id":"appearance","text":"Jesus’s third appearance to his disciples","description":"Natural English","isDefault":false,"witnesses":null},{"id":"manifestation","text":"the third manifestation of Jesus to the disciples","description":"Repeated verb retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.fatherName21","book":"John","chapter":21,"decisionKey":"fatherName21","source":{"greekPresented":"Σίμων Ἰωάννου / Ἰωνᾶ / omit","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Simon called son of John, son of Jonah, or is the father’s name absent?","summary":"The early diverse reading is John. A widespread later form has Jonah, perhaps a shortened Semitic equivalent; Sinaiticus first hand omits the name.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"john","rationale":"John is default because of strong early support. Jonah is widespread and may represent a Semitic shortening rather than a different person; omission is early but isolated.","evidence":{"external":"John: א¹, B, C*, D, L, W and versions; Jonah: A, C², E, N and broad later tradition; omit: א*.","internal":"The similar Semitic forms and established Simon bar-Jonah tradition encouraged substitution; omission may reflect uncertainty in the exemplar."},"options":[{"id":"john","text":"Simon, son of John","description":"Project default · early reading","isDefault":true,"witnesses":"Ἰωάννου · א¹, B, C*, D, L, W, Old Latin, Vulgate, Coptic"},{"id":"jonah","text":"Simon, son of Jonah","description":"Later widespread form","isDefault":false,"witnesses":"Ἰωνᾶ · A, C², E, N, Syriac, Armenian, later tradition"},{"id":"omit","text":"Simon","description":"Sinaiticus first-hand omission","isDefault":false,"witnesses":"omit father’s name · א*"},{"id":"open","text":"Simon, son of [John/Jonah]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · John/Jonah fork shown"}],"revisionHistory":[]},
{"id":"john.21.loveVerbs21","book":"John","chapter":21,"decisionKey":"loveVerbs21","source":{"greekPresented":"ἀγαπᾷς / φιλῶ… φιλεῖς / φιλῶ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should English preserve the shift between agapaō and phileō?","summary":"Jesus uses agapaō in the first two questions and phileō in the third; Peter answers with phileō each time. The degree of semantic distinction is debated.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"distinguish","rationale":"The default uses ‘love’ for agapaō and ‘care for’ for phileō so readers can see the Greek shift: Jesus changes verbs on the third question while Peter answers with phileō throughout. This does not claim a fixed hierarchy between the verbs—their ranges overlap substantially—so the single-verb option remains equally important.","evidence":{"external":null,"internal":null},"options":[{"id":"distinguish","text":"love / care for","description":"Project default · verb shift exposed","isDefault":true,"witnesses":null},{"id":"love","text":"love / love","description":"Overlap foregrounded","isDefault":false,"witnesses":null},{"id":"devotion","text":"cherish / care for","description":"Relational nuance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.moreThese21","book":"John","chapter":21,"decisionKey":"moreThese21","source":{"greekPresented":"πλέον τούτων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus ask whether Peter loves him more than these people do, or more than these things?","summary":"The compact genitive can compare Peter’s love with the others’ love, or with his attachment to the fishing world before him.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"people","rationale":"‘More than these do’ is the working default because the nearby disciples provide a natural comparison and Peter had previously distinguished his loyalty from others. The compact pleon toutōn can also compare Jesus with the fishing things before Peter, so the object-focused and deliberately open renderings remain genuine alternatives.","evidence":{"external":null,"internal":null},"options":[{"id":"people","text":"more than these do","description":"Project default · comparison with disciples","isDefault":true,"witnesses":null},{"id":"things","text":"more than you love these things","description":"Boat and fishing foregrounded","isDefault":false,"witnesses":null},{"id":"open","text":"more than these","description":"Greek ambiguity preserved","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.feed21","book":"John","chapter":21,"decisionKey":"feed21","source":{"greekPresented":"βόσκε / ποίμαινε… ἀρνία / πρόβατα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do Jesus’s three commissions differ?","summary":"The sequence shifts between feed and shepherd, and between lambs and sheep. English can preserve the pattern or smooth it.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"distinguish","rationale":"The default preserves all lexical shifts: boske/poimaine/boske and lambs/sheep/sheep. Smoothing every commission to ‘feed my sheep’ communicates the common pastoral charge but hides the chapter’s actual variation in action and flock terms.","evidence":{"external":null,"internal":null},"options":[{"id":"distinguish","text":"Feed my lambs / Shepherd my sheep / Feed my sheep","description":"Project default · shifts retained","isDefault":true,"witnesses":null},{"id":"feed","text":"Feed my lambs / Feed my sheep / Feed my sheep","description":"Feeding unified","isDefault":false,"witnesses":null},{"id":"care","text":"Care for my young / Tend my flock / Nourish my flock","description":"Pastoral function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.knowVerbs21","book":"John","chapter":21,"decisionKey":"knowVerbs21","source":{"greekPresented":"σὺ οἶδας… σὺ γινώσκεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Peter’s final appeal change the verb for knowing?","summary":"Peter first says Jesus oida-knows; in the final appeal he adds ‘you know all things’ and uses ginōskō for knowing his affection.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"distinguish","rationale":"The default distinguishes oida as comprehensive knowing and ginōskō as recognition so Peter’s final change of verb remains visible. The verbs overlap in Johannine usage, however, so natural English may rightly use ‘know’ for both; the distinction is exposed without being turned into a rigid semantic doctrine.","evidence":{"external":null,"internal":null},"options":[{"id":"distinguish","text":"you know all things; you recognize that I am your friend","description":"Project default · verb shift exposed","isDefault":true,"witnesses":null},{"id":"know","text":"you know everything; you know that I love you","description":"Natural overlap","isDefault":false,"witnesses":null},{"id":"aware","text":"you are aware of all; you understand that I hold you dear","description":"Nuance expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.dress21","book":"John","chapter":21,"decisionKey":"dress21","source":{"greekPresented":"ἐζώννυες σεαυτόν… ἄλλος σε ζώσει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What contrast does Jesus draw between youth and old age?","summary":"Zōnnymi means gird or dress oneself. The prediction contrasts self-direction with another person binding and leading Peter.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"dress","rationale":"‘You dressed yourself… another will dress you’ is default because it repeats zōnnymi in both halves and preserves the contrast between self-direction and another’s action. ‘Bind’ foregrounds Peter’s fate, but the narrative itself explains only that the saying indicates his death, not the precise mechanics.","evidence":{"external":null,"internal":null},"options":[{"id":"dress","text":"you dressed yourself… another will dress you","description":"Project default · ordinary action","isDefault":true,"witnesses":null},{"id":"gird","text":"you girded yourself… another will gird you","description":"Traditional wording","isDefault":false,"witnesses":null},{"id":"bind","text":"you fastened your own belt… another will bind you","description":"Fate foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.glorifyDeath21","book":"John","chapter":21,"decisionKey":"glorifyDeath21","source":{"greekPresented":"ποίῳ θανάτῳ δοξάσει τὸν θεόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will Peter’s death do?","summary":"The future verb says he will glorify God by a particular kind of death; the narrative does not specify the method here.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"glorify","rationale":"‘By what kind of death he would glorify God’ is default because it retains the interrogative-quality phrase, the death noun, and Peter as the future subject of doxasei. The verse identifies significance but does not specify the method of death, so the rationale does not import later tradition.","evidence":{"external":null,"internal":null},"options":[{"id":"glorify","text":"by what kind of death he would glorify God","description":"Project default · purpose retained","isDefault":true,"witnesses":null},{"id":"honor","text":"by what death he would honor God","description":"Relational rendering","isDefault":false,"witnesses":null},{"id":"reveal","text":"the kind of death through which God’s glory would be revealed","description":"Passive effect","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.whatAbout21","book":"John","chapter":21,"decisionKey":"whatAbout21","source":{"greekPresented":"οὗτος δὲ τί;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter ask about the beloved disciple?","summary":"The Greek is extremely compact: ‘But this one—what?’ English must supply the implied future or responsibility.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"this","rationale":"‘But this one—what?’ is default because it preserves Peter’s exceptionally compact houtos de ti without supplying a verb or future outcome. ‘What about this man?’ is natural English, while ‘what will happen’ decides that Peter is asking specifically about future fate.","evidence":{"external":null,"internal":null},"options":[{"id":"this","text":"But this one—what?","description":"Project default · compact Greek","isDefault":true,"witnesses":null},{"id":"about","text":"Lord, what about this man?","description":"Natural English","isDefault":false,"witnesses":null},{"id":"happen","text":"Lord, what will happen to him?","description":"Future supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.remain21","book":"John","chapter":21,"decisionKey":"remain21","source":{"greekPresented":"ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Jesus predicting that the disciple will live until his return?","summary":"The conditional says ‘If I want him to remain until I come.’ It asserts no such outcome and redirects Peter to follow.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"if","rationale":"‘If I want him to remain until I come’ is default because it preserves the explicit conditional and Jesus’ redirection of Peter. The sentence does not predict that the disciple will remain alive; the following verse itself corrects precisely that transformation of a hypothetical into a promise.","evidence":{"external":null,"internal":null},"options":[{"id":"if","text":"If I want him to remain until I come, what is that to you?","description":"Project default · condition retained","isDefault":true,"witnesses":null},{"id":"suppose","text":"Suppose I want him to stay until I come—what is that to you?","description":"Hypothesis foregrounded","isDefault":false,"witnesses":null},{"id":"will","text":"Even if he remains until I come, what concern is that of yours?","description":"Natural challenge","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.testimony21","book":"John","chapter":21,"decisionKey":"testimony21","source":{"greekPresented":"οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who affirms the beloved disciple’s testimony?","summary":"The text shifts to ‘we know,’ introducing a communal voice that validates the disciple who witnesses and wrote.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"we","rationale":"‘We know that his witness is true’ is default because it preserves the abrupt plural oidamen and the distinction between the disciple who witnesses/writes and the communal voice affirming him. Naming ‘our community’ explains the likely speaker-group but adds an identity the text leaves unstated.","evidence":{"external":null,"internal":null},"options":[{"id":"we","text":"and we know that his witness is true","description":"Project default · plural voice","isDefault":true,"witnesses":null},{"id":"community","text":"and our community knows his testimony is true","description":"Group made explicit","isDefault":false,"witnesses":null},{"id":"reliable","text":"and we recognize his testimony as reliable","description":"Epistemic force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"john.21.amen21","book":"John","chapter":21,"decisionKey":"amen21","source":{"greekPresented":"βιβλία / βιβλία ἀμήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the Gospel end with ‘Amen’ ?","summary":"The earliest broad text ends with ‘books.’ A later stream adds Amen as a liturgical closing.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the earliest and widest witnesses end with ‘books.’ Amen is a recognizable liturgical and scribal closing added in part of the later tradition.","evidence":{"external":"No Amen: א, A, B, C², D, W and broad versions; Amen: C*, E, some Latin, Vulgate, and later tradition.","internal":"Amen is commonly added to close a book used in worship; its omission from such broad early evidence is difficult to explain if original."},"options":[{"id":"omit","text":"the books that would be written","description":"Project default · early ending","isDefault":true,"witnesses":"βιβλία · א, A, B, C², D, W, Latin, Syriac, Coptic"},{"id":"include","text":"the books that would be written. Amen","description":"Later liturgical close","isDefault":false,"witnesses":"βιβλία ἀμήν · C*, E, Old Latin, Vulgate, later tradition"},{"id":"open","text":"the books that would be written. [Amen]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · liturgical close bracketed"}],"revisionHistory":[]},
{"id":"mark.1.m1Son","book":"Mark","chapter":1,"decisionKey":"m1Son","source":{"greekPresented":"υἱοῦ θεοῦ / omit","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Mark’s opening identify Jesus as Son of God?","summary":"The title is ancient and broadly attested, but its absence from important early witnesses makes this a genuine textual fork.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"include","rationale":"The title is the working default because it is broadly and early attested, while the shorter form remains too significant to conceal.","evidence":{"external":"Include: א¹, B, D, L, W and broad versional support; omit: א* and a limited early stream.","internal":"A short sacred title can disappear accidentally, while expansion of an opening title is also plausible."},"options":[{"id":"include","text":"Jesus Christ, Son of God","description":"Project default · broad early support","isDefault":true,"witnesses":"υἱοῦ θεοῦ · א¹, B, D, L, W, broad versions"},{"id":"omit","text":"Jesus Christ","description":"Important shorter reading","isDefault":false,"witnesses":"omit · א* and limited early support"},{"id":"open","text":"Jesus Christ, [Son of God]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · title bracketed"}],"revisionHistory":[]},
{"id":"mark.1.m1Isaiah","book":"Mark","chapter":1,"decisionKey":"m1Isaiah","source":{"greekPresented":"ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ / ἐν τοῖς προφήταις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the citation begin ‘in Isaiah’ or ‘in the prophets’?","summary":"The following words combine Malachi and Isaiah. The harder singular attribution has the stronger early support; later copying often generalized it.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"isaiah","rationale":"Isaiah is the working default because the difficult attribution has strong early support and best explains the generalized alternative.","evidence":{"external":"Isaiah: א, B, L, Δ, 33; prophets: A, W and the later Byzantine tradition.","internal":"Because the opening quotation also echoes Malachi, copyists had an obvious reason to replace Isaiah with the broader ‘prophets.’"},"options":[{"id":"isaiah","text":"in Isaiah the prophet","description":"Project default · harder early reading","isDefault":true,"witnesses":"ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ · א, B, L, Δ, 33"},{"id":"prophets","text":"in the prophets","description":"Widespread later reading","isDefault":false,"witnesses":"ἐν τοῖς προφήταις · A, W, family 13, Byzantine tradition"},{"id":"open","text":"in [Isaiah the prophet/the prophets]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both readings shown"}],"revisionHistory":[]},
{"id":"mark.1.m1Baptism","book":"Mark","chapter":1,"decisionKey":"m1Baptism","source":{"greekPresented":"βάπτισμα μετανοίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s baptism be rendered?","summary":"Baptisma carries immersion language; metanoia is a changed mind and direction, not mere regret.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"baptism","rationale":"‘A baptism of repentance’ is the working default because it preserves the established names of both the rite and metanoia without expanding either into a complete interpretation. ‘Immersion of turning’ exposes their underlying images, but ‘turning’ alone can hide metanoia’s changed mind and ‘immersion’ can overstate what one English ritual term must convey.","evidence":{"external":null,"internal":null},"options":[{"id":"baptism","text":"a baptism of repentance","description":"Project default · familiar, direct","isDefault":true,"witnesses":null},{"id":"immersion","text":"an immersion of turning","description":"Greek images foregrounded","isDefault":false,"witnesses":null},{"id":"change","text":"an immersion marking a change of mind","description":"Sense unpacked","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1Spirit","book":"Mark","chapter":1,"decisionKey":"m1Spirit","source":{"greekPresented":"πνεύματι ἁγίῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should English capitalization identify the holy spirit?","summary":"Ancient majuscule writing does not encode the modern uppercase/lowercase distinction.","layers":["BOUNDARY","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"open","rationale":"The open ‘holy spirit/Spirit’ form is default because ancient majuscule manuscripts do not encode the modern capitalization that would silently identify how English readers must construe the referent. Uppercase and lowercase are interpretive typography choices, not competing Greek readings, so the reader is allowed to decide them explicitly.","evidence":{"external":null,"internal":null},"options":[{"id":"open","text":"holy spirit/Spirit","description":"Project default · decision exposed","isDefault":true,"witnesses":null},{"id":"upper","text":"Holy Spirit","description":"Personal-divine referent foregrounded","isDefault":false,"witnesses":null},{"id":"lower","text":"holy spirit","description":"Manuscript capitalization not supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1Torn","book":"Mark","chapter":1,"decisionKey":"m1Torn","source":{"greekPresented":"σχιζομένους τοὺς οὐρανούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the heavens at Jesus’s baptism?","summary":"Schizō is forceful: split, tear, or rend—not merely open.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"torn","rationale":"‘The heavens being torn open’ is default because schizomenous is forceful and ongoing within Mark’s vision scene, preserving more than a neutral opening. ‘Splitting’ keeps the rupture mechanically, while ‘opening’ smooths away the same tear-root Mark later echoes when the temple curtain is torn.","evidence":{"external":null,"internal":null},"options":[{"id":"torn","text":"the heavens being torn open","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"split","text":"the heavens splitting","description":"Mechanical image","isDefault":false,"witnesses":null},{"id":"opened","text":"the heavens opening","description":"Smoother English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1Driven","book":"Mark","chapter":1,"decisionKey":"m1Driven","source":{"greekPresented":"τὸ πνεῦμα αὐτὸν ἐκβάλλει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How forcefully does the spirit send Jesus into the wilderness?","summary":"Ekballō normally means cast or drive out. Mark uses a strikingly forceful present-tense verb.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"drives","rationale":"‘The spirit drives him out’ is default because ekballei is Mark’s forceful present-tense verb—the same family used for casting out demons. ‘Sends’ gives the narrative result naturally but softens both the force and Mark’s striking lexical connection.","evidence":{"external":null,"internal":null},"options":[{"id":"drives","text":"the spirit drives him out","description":"Project default · force and tense","isDefault":true,"witnesses":null},{"id":"casts","text":"the spirit casts him out","description":"Most mechanical","isDefault":false,"witnesses":null},{"id":"sends","text":"the Spirit sends him","description":"Smoother English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1Kingdom","book":"Mark","chapter":1,"decisionKey":"m1Kingdom","source":{"greekPresented":"ἤγγικεν ἡ βασιλεία τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How near is God’s kingdom?","summary":"The perfect verb presents an approach whose resulting nearness now stands.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"near","rationale":"‘The kingdom of God has drawn near’ is default because the perfect ēngiken describes approach whose resulting nearness now stands. ‘Has come near’ is natural English, while ‘is at hand’ preserves the traditional claim but hides the completed approach in the verb.","evidence":{"external":null,"internal":null},"options":[{"id":"near","text":"the kingdom of God has drawn near","description":"Project default · aspect retained","isDefault":true,"witnesses":null},{"id":"come","text":"the kingdom of God has come near","description":"Natural English","isDefault":false,"witnesses":null},{"id":"atHand","text":"the kingdom of God is at hand","description":"Traditional idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1Turn","book":"Mark","chapter":1,"decisionKey":"m1Turn","source":{"greekPresented":"μετανοεῖτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What response does Jesus command?","summary":"Metanoeō involves a changed mind and direction. ‘Repent’ is traditional but can sound like remorse alone.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"turn","rationale":"‘Turn’ is the working default because metanoeite commands a changed orientation, not mere regret, and it keeps Jesus’ summons active and directional. ‘Repent’ is the established compact term, while ‘change your mind and direction’ explains the range but inserts a two-part definition into the text.","evidence":{"external":null,"internal":null},"options":[{"id":"turn","text":"Turn","description":"Project default · changed direction","isDefault":true,"witnesses":null},{"id":"repent","text":"Repent","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"change","text":"Change your mind and direction","description":"Sense unpacked","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1People","book":"Mark","chapter":1,"decisionKey":"m1People","source":{"greekPresented":"ἁλιεῖς ἀνθρώπων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom will the fishers gather?","summary":"Anthrōpoi means human beings or people, not specifically males.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"people","rationale":"‘Fishers of people’ is default because anthrōpōn includes human beings without specifying males and preserves the fishing metaphor directly. ‘Humans’ is mechanically exact but impersonal in English; traditional ‘men’ can now be heard as excluding people the Greek includes.","evidence":{"external":null,"internal":null},"options":[{"id":"people","text":"fishers of people","description":"Project default · inclusive lexical sense","isDefault":true,"witnesses":null},{"id":"humans","text":"fishers of humans","description":"Mechanical category","isDefault":false,"witnesses":null},{"id":"men","text":"fishers of men","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1AuthorityTeach","book":"Mark","chapter":1,"decisionKey":"m1AuthorityTeach","source":{"greekPresented":"ὡς ἐξουσίαν ἔχων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What distinguishes Jesus’s teaching?","summary":"The phrase describes one possessing exousia—recognized authority or authorized capacity.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"authority","rationale":"‘As one having authority’ is default because it retains the possessive participle and exousia as the quality contrasting Jesus with the scribes. ‘As one authorized’ implies an external authorizer, while ‘commanding authority’ adds a manner of delivery beyond the phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"authority","text":"as one having authority","description":"Project default · noun preserved","isDefault":true,"witnesses":null},{"id":"authorized","text":"as one authorized","description":"Source implied","isDefault":false,"witnesses":null},{"id":"command","text":"with commanding authority","description":"Force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1Ha","book":"Mark","chapter":1,"decisionKey":"m1Ha","source":{"greekPresented":"ἔα· τί ἡμῖν καὶ σοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the unclean spirit’s abrupt cry sound?","summary":"Ea is an exclamation; the following Semitic idiom is literally ‘What to us and to you?’","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"direct","rationale":"‘Ha! What is there to us and to you?’ is the working default because it preserves both the abrupt exclamation ea and the estranging Semitic idiom ti hēmin kai soi. ‘What do you want with us?’ communicates its idiomatic force clearly, but conceals the foreign-shaped confrontation Mark records.","evidence":{"external":null,"internal":null},"options":[{"id":"direct","text":"Ha! What is there to us and to you?","description":"Project default · strangeness retained","isDefault":true,"witnesses":null},{"id":"alone","text":"Leave us alone! What do you want with us?","description":"Idiomatic force","isDefault":false,"witnesses":null},{"id":"why","text":"What have you to do with us?","description":"Traditional idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1Muzzled","book":"Mark","chapter":1,"decisionKey":"m1Muzzled","source":{"greekPresented":"φιμώθητι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus silence the spirit?","summary":"The verb means muzzle—an animal image stronger than a polite command to be quiet.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"muzzled","rationale":"‘Be muzzled’ is default because phimōthēti is a forceful passive command built from the image of closing an animal’s mouth. ‘Be silent’ gives the intended result naturally, while ‘be quiet’ weakens the command and erases Mark’s concrete image.","evidence":{"external":null,"internal":null},"options":[{"id":"muzzled","text":"Be muzzled","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"silent","text":"Be silent","description":"Direct result","isDefault":false,"witnesses":null},{"id":"quiet","text":"Be quiet","description":"Natural speech","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1Compassion","book":"Mark","chapter":1,"decisionKey":"m1Compassion","source":{"greekPresented":"σπλαγχνισθείς / ὀργισθείς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Jesus moved with compassion or anger?","summary":"Most Greek witnesses read ‘moved with compassion.’ A narrow but ancient Western stream reads ‘angered,’ creating one of Mark’s best-known textual forks.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"compassion","rationale":"Compassion is the working default because of its overwhelming Greek support; anger remains visible as an ancient and difficult Western reading.","evidence":{"external":"Compassion: א, B, L, W and the broad Greek tradition; anger: D and several Old Latin witnesses.","internal":"Anger is harder and could have been softened, but it may also have arisen from emotional assimilation to the stern warning that follows."},"options":[{"id":"compassion","text":"moved with compassion","description":"Project default · broad Greek support","isDefault":true,"witnesses":"σπλαγχνισθείς · א, B, L, W, broad Greek tradition"},{"id":"anger","text":"moved with anger","description":"Ancient difficult reading","isDefault":false,"witnesses":"ὀργισθείς · D, Old Latin a, ff², r¹"},{"id":"open","text":"moved with [compassion/anger]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · emotion fork shown"}],"revisionHistory":[]},
{"id":"mark.1.m1Warning","book":"Mark","chapter":1,"decisionKey":"m1Warning","source":{"greekPresented":"ἐμβριμησάμενος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What tone does Jesus use with the cleansed man?","summary":"The verb can convey stern warning, indignation, or an audible snort. English tends to soften it.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"stern","rationale":"‘Sternly warning him’ is the working default because embrimēsamenos carries force—stern charge, indignation, or even a snorting sound—before Jesus sends the man away. ‘Showing indignation’ decides the emotion more specifically than the participle permits, while a simple ‘charged’ can understate its intensity.","evidence":{"external":null,"internal":null},"options":[{"id":"stern","text":"sternly warning him","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"charge","text":"charging him sharply","description":"Command foregrounded","isDefault":false,"witnesses":null},{"id":"indignant","text":"showing indignation toward him","description":"Emotion foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.1.m1Testimony","book":"Mark","chapter":1,"decisionKey":"m1Testimony","source":{"greekPresented":"εἰς μαρτύριον αὐτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the offering be ‘for a testimony to them’?","summary":"The phrase can signal evidence for the priests, evidence against them, or public confirmation; Greek does not settle the direction.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"to","rationale":"‘For a testimony to them’ is default because eis martyrion autois preserves the direction without deciding whether the offering confirms the cleansing for the priests, serves as evidence against resistance, or functions publicly. ‘Proof for’ and ‘testimony against’ are plausible contextual readings, but the Greek pronoun alone does not settle between them.","evidence":{"external":null,"internal":null},"options":[{"id":"to","text":"for a testimony to them","description":"Project default · ambiguity retained","isDefault":true,"witnesses":null},{"id":"proof","text":"as proof for them","description":"Confirmation foregrounded","isDefault":false,"witnesses":null},{"id":"against","text":"as a testimony against them","description":"Adversarial force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Unroofed","book":"Mark","chapter":2,"decisionKey":"m2Unroofed","source":{"greekPresented":"ἀπεστέγασαν τὴν στέγην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the four men do to the roof?","summary":"Mark repeats the roof-root: they literally ‘unroofed the roof.’ Ordinary English usually erases the wordplay.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"unroofed","rationale":"‘They unroofed the roof’ is default because Mark deliberately repeats the same roof-root in verb and noun. The marked English preserves that audible repetition instead of silently reducing it to the action’s practical result.","evidence":{"external":null,"internal":null},"options":[{"id":"unroofed","text":"they unroofed the roof","description":"Project default · repetition preserved","isDefault":true,"witnesses":null},{"id":"opened","text":"they opened the roof","description":"Natural English","isDefault":false,"witnesses":null},{"id":"removed","text":"they removed part of the roof","description":"Action explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Child","book":"Mark","chapter":2,"decisionKey":"m2Child","source":{"greekPresented":"τέκνον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the paralyzed man?","summary":"Teknon is literally child, but can function as an affectionate form of address without implying youth.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"child","rationale":"‘Child’ is default because it carries teknon’s written noun without changing the man’s relation to Jesus into literal sonship. The address may function affectionately, so ‘son’ and ‘friend’ remain readable alternatives.","evidence":{"external":null,"internal":null},"options":[{"id":"child","text":"Child","description":"Project default · direct noun","isDefault":true,"witnesses":null},{"id":"son","text":"Son","description":"Traditional relational address","isDefault":false,"witnesses":null},{"id":"friend","text":"My friend","description":"Social force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Forgiven","book":"Mark","chapter":2,"decisionKey":"m2Forgiven","source":{"greekPresented":"ἀφίενταί σου αἱ ἁμαρτίαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the forgiveness pronouncement sound?","summary":"The passive is present: the sins are being released from the man. The agent is not named in the grammar.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"forgiven","rationale":"‘Your sins are forgiven’ is default because it preserves the present passive and leaves its agent unstated, as the Greek does. ‘Released’ exposes the verb’s underlying image but is less idiomatic in this pronouncement.","evidence":{"external":null,"internal":null},"options":[{"id":"forgiven","text":"your sins are forgiven","description":"Project default · direct passive","isDefault":true,"witnesses":null},{"id":"released","text":"your sins are released","description":"Verb image foregrounded","isDefault":false,"witnesses":null},{"id":"letGo","text":"your sins are let go from you","description":"Mechanical force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2OneGod","book":"Mark","chapter":2,"decisionKey":"m2OneGod","source":{"greekPresented":"εἰ μὴ εἷς ὁ θεός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How exclusive is the scribes’ claim about forgiveness?","summary":"The Greek is emphatic: ‘except one—the God.’ English normally compresses both the numeral and article.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"one","rationale":"‘Except one—the God’ is default because it preserves both the explicit numeral and the article in the scribes’ emphatic claim. The smoother alternatives communicate the force but conceal one or both grammatical signals.","evidence":{"external":null,"internal":null},"options":[{"id":"one","text":"except one—the God","description":"Project default · numeral and article","isDefault":true,"witnesses":null},{"id":"god","text":"except God alone","description":"Natural emphasis","isDefault":false,"witnesses":null},{"id":"only","text":"except the one God","description":"Compact direct form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Bed","book":"Mark","chapter":2,"decisionKey":"m2Bed","source":{"greekPresented":"κράβαττος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the paralyzed man carrying?","summary":"Krabattos is a poor person’s low sleeping mat or pallet, not a framed modern bed.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"pallet","rationale":"‘Pallet’ is default because krabattos denotes a portable low sleeping surface and the man immediately carries it away. ‘Bed’ is broader and can suggest furniture heavier than the narrative requires; ‘sleeping mat’ is clear but more explanatory.","evidence":{"external":null,"internal":null},"options":[{"id":"pallet","text":"pallet","description":"Project default · object distinguished","isDefault":true,"witnesses":null},{"id":"mat","text":"sleeping mat","description":"Natural modern image","isDefault":false,"witnesses":null},{"id":"bed","text":"bed","description":"Traditional general term","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Authority","book":"Mark","chapter":2,"decisionKey":"m2Authority","source":{"greekPresented":"ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the Son of Man possess on earth?","summary":"Exousia is authorized right or capacity, not raw physical power.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"authority","rationale":"‘Has authority’ is default because exousia names a legitimate right or authorized capacity rather than mere ability or force. It also preserves the same category that drives the controversy over forgiving sins.","evidence":{"external":null,"internal":null},"options":[{"id":"authority","text":"has authority","description":"Project default · Greek category","isDefault":true,"witnesses":null},{"id":"right","text":"has the right","description":"Permission foregrounded","isDefault":false,"witnesses":null},{"id":"capacity","text":"has authorized capacity","description":"Meaning unpacked","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Never","book":"Mark","chapter":2,"decisionKey":"m2Never","source":{"greekPresented":"οὕτως οὐδέποτε εἴδαμεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the witnesses describe what they saw?","summary":"The Greek is compact and marked: ‘Thus, never did we see.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"thus","rationale":"‘Thus we never saw!’ is default because it keeps Mark’s abrupt adverb-first order and does not supply an object absent from the Greek. The idiomatic alternatives clarify what was unprecedented but necessarily add ‘anything like this’ or ‘this before.’","evidence":{"external":null,"internal":null},"options":[{"id":"thus","text":"Thus we never saw!","description":"Project default · order and force","isDefault":true,"witnesses":null},{"id":"never","text":"We never saw anything like this!","description":"Natural idiom","isDefault":false,"witnesses":null},{"id":"before","text":"We have never seen this before!","description":"Time made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Follow","book":"Mark","chapter":2,"decisionKey":"m2Follow","source":{"greekPresented":"ἀκολούθει μοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should Jesus’s call to Levi sound?","summary":"The present imperative is concise: follow me, or keep following me.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"follow","rationale":"‘Follow me’ is default because it is the compact direct equivalent of the present imperative and preserves the command’s open-ended action. ‘Come after me’ foregrounds the spatial image, while ‘become my follower’ turns the command into a stated role.","evidence":{"external":null,"internal":null},"options":[{"id":"follow","text":"Follow me","description":"Project default · direct command","isDefault":true,"witnesses":null},{"id":"after","text":"Come after me","description":"Spatial relation foregrounded","isDefault":false,"witnesses":null},{"id":"become","text":"Become my follower","description":"Role made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Sinners","book":"Mark","chapter":2,"decisionKey":"m2Sinners","source":{"greekPresented":"ἁμαρτωλοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the social label ‘sinners’ remain unqualified?","summary":"The narrative reports a public category applied to people. Expanding it can clarify the label without endorsing it as the narrator’s final judgment.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"sinners","rationale":"The repeated label ‘sinners’ is default because Mark uses the bare social-religious category throughout the exchange. Expanding it to ‘people regarded as sinners’ usefully exposes the classification but inserts an interpretive distance not written into the noun itself.","evidence":{"external":null,"internal":null},"options":[{"id":"sinners","text":"sinners","description":"Project default · repeated label","isDefault":true,"witnesses":null},{"id":"regarded","text":"people regarded as sinners","description":"Social classification exposed","isDefault":false,"witnesses":null},{"id":"outcasts","text":"religious outcasts","description":"Social position foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Scribes","book":"Mark","chapter":2,"decisionKey":"m2Scribes","source":{"greekPresented":"οἱ γραμματεῖς τῶν Φαρισαίων / οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who objects to Jesus eating with sinners?","summary":"The earliest form identifies scribes belonging to the Pharisaic group. A widespread alternative coordinates two groups: scribes and Pharisees.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"of","rationale":"The genitive ‘scribes of the Pharisees’ is default because it has strong early support and is the less familiar construction; coordination naturally clarifies the groups.","evidence":{"external":"Of the Pharisees: א, B, L, 33 and early versions; and the Pharisees: A, C, D, W, Θ and broad later support.","internal":"Copyists could readily turn the unusual group-within-group expression into the familiar pair ‘scribes and Pharisees.’"},"options":[{"id":"of","text":"the scribes of the Pharisees","description":"Project default · strong early support","isDefault":true,"witnesses":"γραμματεῖς τῶν Φαρισαίων · א, B, L, 33, early versions"},{"id":"and","text":"the scribes and the Pharisees","description":"Widespread alternative","isDefault":false,"witnesses":"γραμματεῖς καὶ Φαρισαῖοι · A, C, D, W, Θ, later tradition"},{"id":"open","text":"the scribes [of/and] the Pharisees","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · relationship fork shown"}],"revisionHistory":[]},
{"id":"mark.2.m2Well","book":"Mark","chapter":2,"decisionKey":"m2Well","source":{"greekPresented":"οἱ ἰσχύοντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who has no need of a physician?","summary":"The participle literally identifies those who are strong or capable. ‘Healthy’ supplies the medical implication.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"strong","rationale":"‘Those who are strong’ is default because it preserves the substantival participle’s lexical force before the physician metaphor interprets it medically. ‘Healthy’ and ‘well’ make the contextual meaning immediate but erase Mark’s stronger wording.","evidence":{"external":null,"internal":null},"options":[{"id":"strong","text":"those who are strong","description":"Project default · lexical form","isDefault":true,"witnesses":null},{"id":"healthy","text":"those who are healthy","description":"Medical context","isDefault":false,"witnesses":null},{"id":"well","text":"those who are well","description":"Traditional idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Bridechamber","book":"Mark","chapter":2,"decisionKey":"m2Bridechamber","source":{"greekPresented":"οἱ υἱοὶ τοῦ νυμφῶνος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who cannot fast while the bridegroom is present?","summary":"The Semitic idiom is ‘sons of the bridal chamber’—the wedding attendants or guests.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sons","rationale":"‘Sons of the bridal chamber’ is default because it preserves the Semitic-style relational idiom rather than replacing it with one inferred social role. ‘Attendants’ and ‘guests’ are intelligible, but each narrows a phrase that can include the bridegroom’s wedding company more broadly.","evidence":{"external":null,"internal":null},"options":[{"id":"sons","text":"the sons of the bridal chamber","description":"Project default · idiom preserved","isDefault":true,"witnesses":null},{"id":"attendants","text":"the bridegroom’s attendants","description":"Social role clarified","isDefault":false,"witnesses":null},{"id":"guests","text":"the wedding guests","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Taken","book":"Mark","chapter":2,"decisionKey":"m2Taken","source":{"greekPresented":"ἀπαρθῇ ἀπ’ αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the bridegroom’s departure described?","summary":"The passive verb is forceful: the bridegroom is lifted or taken away from them, not simply absent.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"taken","rationale":"‘Is taken away from them’ is default because it retains the aorist passive and the separation expressed by ‘from them.’ ‘Forcibly removed’ may overstate what the verb alone proves, while ‘is no longer with them’ preserves only the result.","evidence":{"external":null,"internal":null},"options":[{"id":"taken","text":"is taken away from them","description":"Project default · passive force","isDefault":true,"witnesses":null},{"id":"removed","text":"is forcibly removed from them","description":"Violence foregrounded","isDefault":false,"witnesses":null},{"id":"gone","text":"is no longer with them","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Patch","book":"Mark","chapter":2,"decisionKey":"m2Patch","source":{"greekPresented":"τὸ πλήρωμα… αἴρει ἀπ’ αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the new-cloth patch do to the old garment?","summary":"Plērōma is the filling or patch, and airō says it lifts or pulls away from the garment.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"fullness","rationale":"‘Its fullness pulls away from it’ is default because it keeps Mark’s unusual noun plērōma and the lifting/pulling verb airō visible. ‘Patch’ identifies the referent more naturally, while the tear-focused option moves directly to the consequence.","evidence":{"external":null,"internal":null},"options":[{"id":"fullness","text":"its fullness pulls away from it","description":"Project default · unusual nouns visible","isDefault":true,"witnesses":null},{"id":"patch","text":"the patch pulls away from it","description":"Object clarified","isDefault":false,"witnesses":null},{"id":"tear","text":"the new cloth tears away from the old","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Path","book":"Mark","chapter":2,"decisionKey":"m2Path","source":{"greekPresented":"ἤρξαντο ὁδὸν ποιεῖν τίλλοντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples begin doing through the grainfields?","summary":"The construction can mean they began making their way while plucking, not necessarily that plucking itself made a path.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"way","rationale":"‘Began making their way, plucking the heads of grain’ is default because it allows hodos poiein to describe their movement and the participle to describe the accompanying plucking. It avoids implying that removing grain physically constructed a path.","evidence":{"external":null,"internal":null},"options":[{"id":"way","text":"began making their way, plucking the heads of grain","description":"Project default · both actions","isDefault":true,"witnesses":null},{"id":"path","text":"began making a path by plucking grain","description":"Mechanical attachment","isDefault":false,"witnesses":null},{"id":"pluck","text":"began to pluck heads of grain as they went","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.2.m2Abiathar","book":"Mark","chapter":2,"decisionKey":"m2Abiathar","source":{"greekPresented":"ἐπὶ Ἀβιαθὰρ ἀρχιερέως / omit","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus locate the event ‘when Abiathar was high priest’?","summary":"The phrase is strongly attested but historically difficult because 1 Samuel names Ahimelech in the episode. Some witnesses omit it; English also must decide whether epi means ‘in the time of’ or ‘in the passage about.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"time","rationale":"The phrase is retained because it has strong early support and its historical difficulty gives copyists a clear motive to omit or alter it. Its precise relation to the scriptural episode remains open in English.","evidence":{"external":"Include: א, A, B, C, L and broad early support; omit: D, W and part of the Old Latin tradition.","internal":"The apparent tension with 1 Samuel’s naming of Ahimelech makes omission easier to explain than independent addition of the difficult name."},"options":[{"id":"time","text":"in the time of Abiathar the high priest","description":"Project default · Greek phrase retained","isDefault":true,"witnesses":"ἐπὶ Ἀβιαθὰρ ἀρχιερέως · א, A, B, C, L, broad support"},{"id":"passage","text":"in the passage about Abiathar the high priest","description":"Literary-reference reading","isDefault":false,"witnesses":"Same Greek reading · literary-reference construal"},{"id":"omit","text":"when he was in need and hungry","description":"Ancient shorter reading","isDefault":false,"witnesses":"omit phrase · D, W and Old Latin support"},{"id":"open","text":"[in the time of Abiathar the high priest]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · phrase bracketed"}],"revisionHistory":[]},
{"id":"mark.2.m2Human","book":"Mark","chapter":2,"decisionKey":"m2Human","source":{"greekPresented":"τὸ σάββατον διὰ τὸν ἄνθρωπον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"For whom did the Sabbath come to be?","summary":"Anthrōpos is humanity or the human being generically—not specifically a male person.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"human","rationale":"‘The human’ is default because it preserves the singular article and anthrōpos as a generic human referent. ‘Humankind’ communicates the collective meaning most naturally, but it removes Mark’s singular formulation and the parallel it creates with ‘the Son of Man.’","evidence":{"external":null,"internal":null},"options":[{"id":"human","text":"the Sabbath came to be because of the human","description":"Project default · singular form","isDefault":true,"witnesses":null},{"id":"humankind","text":"the Sabbath was made for humankind","description":"Collective sense","isDefault":false,"witnesses":null},{"id":"people","text":"the Sabbath was made for people","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3Withered","book":"Mark","chapter":3,"decisionKey":"m3Withered","source":{"greekPresented":"ἐξηραμμένην ἔχων τὴν χεῖρα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the man’s hand described?","summary":"The perfect participle pictures a hand that has become dried or withered and remains so.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"withered","rationale":"‘Having a withered hand’ is default because it preserves the possessive construction and the perfect participle’s resulting condition: the hand has become dried and remains so. ‘Paralyzed’ states a possible functional consequence that the Greek itself does not diagnose.","evidence":{"external":null,"internal":null},"options":[{"id":"withered","text":"having a withered hand","description":"Project default · resulting condition","isDefault":true,"witnesses":null},{"id":"dried","text":"having a dried-up hand","description":"Physical image","isDefault":false,"witnesses":null},{"id":"paralyzed","text":"having a paralyzed hand","description":"Functional result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3Anger","book":"Mark","chapter":3,"decisionKey":"m3Anger","source":{"greekPresented":"μετ’ ὀργῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should Jesus’s anger be stated directly?","summary":"Mark explicitly names orgē—anger—alongside grief. Smoother renderings sometimes subordinate it to indignation or sorrow.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"anger","rationale":"‘With anger’ is default because Mark explicitly names orgē alongside Jesus’s grief; the emotion should not be softened or absorbed into the sorrow that accompanies it. ‘Indignation’ interprets the anger as morally grounded, while the adverbial form changes the written noun.","evidence":{"external":null,"internal":null},"options":[{"id":"anger","text":"with anger","description":"Project default · emotion named","isDefault":true,"witnesses":null},{"id":"indignation","text":"with indignation","description":"Moral response","isDefault":false,"witnesses":null},{"id":"angry","text":"angrily","description":"Adverbial English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3Hardness","book":"Mark","chapter":3,"decisionKey":"m3Hardness","source":{"greekPresented":"πωρώσει τῆς καρδίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What grieves Jesus about their hearts?","summary":"Pōrōsis is hardness or callousness—the formation of an insensitive covering.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"hardness","rationale":"‘The hardness of their heart’ is default because it retains pōrōsis’s callus-like image and Mark’s singular collective ‘heart.’ ‘Insensitivity’ explains the effect but removes both the physical metaphor and the collective grammar.","evidence":{"external":null,"internal":null},"options":[{"id":"hardness","text":"the hardness of their heart","description":"Project default · singular collective","isDefault":true,"witnesses":null},{"id":"callousness","text":"their heart’s callousness","description":"Physical metaphor","isDefault":false,"witnesses":null},{"id":"insensitivity","text":"their moral insensitivity","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3Restore","book":"Mark","chapter":3,"decisionKey":"m3Restore","source":{"greekPresented":"ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the man’s hand?","summary":"The verb means restore to its former condition. Some witnesses add that it became healthy like the other hand.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"restored","rationale":"The concise restoration statement is default because it has strong early support. The comparison with the other hand makes the result explicit and is a natural expansion.","evidence":{"external":"Shorter: א, B, C, L, W and early versions; expanded ‘healthy like the other’: A, D and broad later support.","internal":"The expansion explains what restoration means and harmonizes the healed hand with the unaffected one."},"options":[{"id":"restored","text":"his hand was restored","description":"Project default · early concise form","isDefault":true,"witnesses":"ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ · א, B, C, L, W"},{"id":"whole","text":"his hand was made whole","description":"Traditional English","isDefault":false,"witnesses":"Same concise Greek reading · idiomatic rendering"},{"id":"other","text":"his hand was restored, healthy like the other","description":"Expanded manuscript form","isDefault":false,"witnesses":"ὑγιὴς ὡς ἡ ἄλλη · A, D, later tradition"}],"revisionHistory":[]},
{"id":"mark.3.m3Idumea","book":"Mark","chapter":3,"decisionKey":"m3Idumea","source":{"greekPresented":"ἀπὸ τῆς Ἰδουμαίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the ancient regional name be preserved?","summary":"Idumea is the territory south of Judea associated with Edom. Modern readers may otherwise miss that Mark names a distinct region.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"idumea","rationale":"‘From Idumea’ is default because it preserves the distinct ancient regional name Mark supplies. ‘Edom’ gives its historical association and ‘south of Judea’ gives its location, but either substitutes explanation for the actual place-name.","evidence":{"external":null,"internal":null},"options":[{"id":"idumea","text":"from Idumea","description":"Project default · ancient name","isDefault":true,"witnesses":null},{"id":"edom","text":"from the region of Edom","description":"Historical identity","isDefault":false,"witnesses":null},{"id":"south","text":"from the country south of Judea","description":"Geography explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3Fall","book":"Mark","chapter":3,"decisionKey":"m3Fall","source":{"greekPresented":"ἐπιπίπτειν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the crowd press toward Jesus?","summary":"The verb means fall upon or press against someone, conveying physical urgency rather than an orderly approach.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"fall","rationale":"‘Fall upon him’ is default because it preserves epipiptō’s forceful physical image and the crowd’s repeated pressure toward Jesus. ‘Press against’ is the most natural contextual English, while ‘rush toward’ foregrounds motion more than contact.","evidence":{"external":null,"internal":null},"options":[{"id":"fall","text":"fall upon him","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"press","text":"press against him","description":"Natural physical sense","isDefault":false,"witnesses":null},{"id":"rush","text":"rush toward him","description":"Movement foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3MakeTwelve","book":"Mark","chapter":3,"decisionKey":"m3MakeTwelve","source":{"greekPresented":"ἐποίησεν δώδεκα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus do with the Twelve?","summary":"Poieō literally says he ‘made twelve’; in this setting it means appointed or constituted them as a group.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"made","rationale":"‘He made twelve’ is default because it leaves Mark’s striking use of poieō visible at the group’s constitution. ‘Appointed’ accurately expresses the institutional function but silently resolves the marked wording into a conventional office-making verb.","evidence":{"external":null,"internal":null},"options":[{"id":"made","text":"he made twelve","description":"Project default · marked wording","isDefault":true,"witnesses":null},{"id":"appointed","text":"he appointed twelve","description":"Institutional force","isDefault":false,"witnesses":null},{"id":"constituted","text":"he constituted a group of twelve","description":"Sense unpacked","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3Apostles","book":"Mark","chapter":3,"decisionKey":"m3Apostles","source":{"greekPresented":"οὓς καὶ ἀποστόλους ὠνόμασεν / omit","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Mark say Jesus also named them apostles?","summary":"The clause has strong ancient support but is absent from several witnesses, creating a real fork inside the appointment scene.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"include","rationale":"The apostles clause is retained because it is ancient and distributed, but its omission from important witnesses prevents high confidence.","evidence":{"external":"Include: א, B, C, Θ and substantial versional support; omit: D, L, W and part of the Old Latin tradition.","internal":"The title may have been added from Luke’s parallel language, yet it could also have dropped as scribes simplified the densely repeated appointment wording."},"options":[{"id":"include","text":"whom he also named apostles","description":"Project default · strong ancient support","isDefault":true,"witnesses":"οὓς καὶ ἀποστόλους ὠνόμασεν · א, B, C, Θ, versions"},{"id":"omit","text":"twelve, so that they might be with him","description":"Ancient shorter form","isDefault":false,"witnesses":"omit clause · D, L, W, Old Latin support"},{"id":"open","text":"twelve, [whom he also named apostles]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · title clause bracketed"}],"revisionHistory":[]},
{"id":"mark.3.m3Boanerges","book":"Mark","chapter":3,"decisionKey":"m3Boanerges","source":{"greekPresented":"Βοανηργές… υἱοὶ βροντῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Mark’s preserved nickname be carried into English?","summary":"Mark gives the transliterated Semitic form Boanerges and then interprets it as ‘Sons of Thunder.’","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"The combined form is default because Mark himself preserves both layers: the sounded Semitic nickname Boanerges and his Greek explanation, ‘Sons of Thunder.’ Choosing only one discards either the transmitted name or the interpretation the narrator deliberately provides.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Boanerges, which is ‘Sons of Thunder’","description":"Project default · both layers","isDefault":true,"witnesses":null},{"id":"greek","text":"Boanerges","description":"Transliteration preserved","isDefault":false,"witnesses":null},{"id":"thunder","text":"Sons of Thunder","description":"Interpretation used directly","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3Own","book":"Mark","chapter":3,"decisionKey":"m3Own","source":{"greekPresented":"οἱ παρ’ αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who goes out to seize Jesus?","summary":"The phrase is literally ‘those from/beside him.’ It can mean his family, his associates, or his own people; the later arrival of his family guides the default without settling the phrase mechanically.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"own","rationale":"‘His own people’ is default because it preserves hoi par’ autou as a relational group without making the later family connection do more than the phrase itself proves. ‘Family’ is narratively likely, while ‘associates’ keeps a broader social possibility open.","evidence":{"external":null,"internal":null},"options":[{"id":"own","text":"his own people","description":"Project default · ambiguity retained","isDefault":true,"witnesses":null},{"id":"family","text":"his family","description":"Narrative identification","isDefault":false,"witnesses":null},{"id":"associates","text":"his associates","description":"Broader social circle","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3Mind","book":"Mark","chapter":3,"decisionKey":"m3Mind","source":{"greekPresented":"ἔλεγον γὰρ ὅτι ἐξέστη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is said to be ‘outside’ themselves?","summary":"The singular verb most naturally reports that people were saying Jesus was beside himself, but the clause’s subject and reported speech can be rendered with different degrees of explicitness.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"he","rationale":"‘They were saying, “He is out of his mind”’ is default because it makes the singular subject of exestē explicit while retaining the reported-speech setting. ‘Outside himself’ exposes the verb’s image but can misleadingly suggest visionary ecstasy in English.","evidence":{"external":null,"internal":null},"options":[{"id":"he","text":"for they were saying, ‘He is out of his mind’","description":"Project default · singular subject","isDefault":true,"witnesses":null},{"id":"beside","text":"for they said that he was beside himself","description":"Traditional idiom","isDefault":false,"witnesses":null},{"id":"ecstasy","text":"for they were saying, ‘He is outside himself’","description":"Greek image preserved","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3Beelzebul","book":"Mark","chapter":3,"decisionKey":"m3Beelzebul","source":{"greekPresented":"Βεελζεβούλ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the ruler of demons’ name appear?","summary":"Beelzebul is the best-attested Greek form. Beelzebub is the familiar later spelling influenced by another Semitic title.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"beelzebul","rationale":"‘Beelzebul’ is default because it directly transliterates the best-attested Greek spelling in Mark. ‘Beelzebub’ is familiar in English tradition, while ‘lord of the dwelling’ offers a possible etymological sense that cannot replace the proper name with certainty.","evidence":{"external":null,"internal":null},"options":[{"id":"beelzebul","text":"Beelzebul","description":"Project default · Greek form","isDefault":true,"witnesses":null},{"id":"beelzebub","text":"Beelzebub","description":"Traditional English form","isDefault":false,"witnesses":null},{"id":"master","text":"the lord of the dwelling","description":"Possible name sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.3.m3EternalSin","book":"Mark","chapter":3,"decisionKey":"m3EternalSin","source":{"greekPresented":"αἰωνίου ἁμαρτήματος / αἰωνίου κρίσεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is the blasphemer liable for an eternal sin or eternal judgment?","summary":"The earliest reading is the unusual ‘eternal sin.’ A broad later stream replaces it with the more familiar judicial expression ‘eternal judgment/condemnation.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"sin","rationale":"Eternal sin is default because it is early, strongly attested, and distinctly Markan. Judgment is an intelligible replacement of the difficult idea that a sin itself is eternal.","evidence":{"external":"Sin: א, B, C, L, W, Δ and early versions; judgment/condemnation: A, D and broad later support.","internal":"The familiar judicial phrase is easier than ‘guilty of an eternal sin’ and readily explains the later alternatives."},"options":[{"id":"sin","text":"liable for an eternal sin","description":"Project default · difficult early reading","isDefault":true,"witnesses":"αἰωνίου ἁμαρτήματος · א, B, C, L, W, Δ"},{"id":"judgment","text":"liable for eternal judgment","description":"Major alternative","isDefault":false,"witnesses":"αἰωνίου κρίσεως · A and later Greek support"},{"id":"condemnation","text":"in danger of eternal condemnation","description":"Traditional expansion","isDefault":false,"witnesses":"Traditional expansion · D/Latin and later streams"},{"id":"open","text":"liable for eternal [sin/judgment]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · principal nouns shown"}],"revisionHistory":[]},
{"id":"mark.3.m3Sisters","book":"Mark","chapter":3,"decisionKey":"m3Sisters","source":{"greekPresented":"οἱ ἀδελφοί σου / οἱ ἀδελφοί σου καὶ αἱ ἀδελφαί σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the crowd mention Jesus’s sisters as waiting outside?","summary":"The shorter form names his mother and brothers. A substantial ancient stream adds his sisters here, likely influenced by the three-part family saying that follows.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"omit","rationale":"The shorter wording is default because of strong early support. Sisters may have entered here from Jesus’s immediately following three-part statement: brother, sister, and mother.","evidence":{"external":"Omit sisters: א, B, C, L, Δ and early versions; include sisters: A, D, W, Θ and broad later support.","internal":"Expansion from verse 35 is direct and explains why sisters appear in this line despite not being named in verse 31."},"options":[{"id":"omit","text":"your mother and your brothers","description":"Project default · strong early shorter form","isDefault":true,"witnesses":"μήτηρ… ἀδελφοί · א, B, C, L, Δ"},{"id":"include","text":"your mother, your brothers, and your sisters","description":"Ancient expanded form","isDefault":false,"witnesses":"καὶ αἱ ἀδελφαί σου · A, D, W, Θ, later tradition"},{"id":"open","text":"your mother and brothers [and sisters]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added family members bracketed"}],"revisionHistory":[]},
{"id":"mark.3.m3Circle","book":"Mark","chapter":3,"decisionKey":"m3Circle","source":{"greekPresented":"περιβλεψάμενος… κύκλῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus look at those seated around him?","summary":"Mark combines looking around with the adverb ‘in a circle,’ making the physical arrangement vivid.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"circle","rationale":"‘Looking around at those seated in a circle around him’ is default because it preserves both Mark’s circumferential verb and the separate circle-adverb. The repetition is heavier than ordinary English, but it keeps the scene’s deliberate physical arrangement visible.","evidence":{"external":null,"internal":null},"options":[{"id":"circle","text":"looking around at those seated in a circle around him","description":"Project default · repetition visible","isDefault":true,"witnesses":null},{"id":"around","text":"looking at those seated around him","description":"Natural English","isDefault":false,"witnesses":null},{"id":"sweeping","text":"sweeping his gaze around the circle","description":"Movement foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Hear","book":"Mark","chapter":4,"decisionKey":"m4Hear","source":{"greekPresented":"ἀκούετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’s opening command sound?","summary":"The present imperative is a direct summons to listen. Mark then repeats hearing throughout the chapter as both physical reception and responsive understanding.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"listen","rationale":"‘Listen!’ is default because the present imperative functions as an active summons and launches Mark’s sustained hearing theme. ‘Hear!’ preserves the repeated Greek root more mechanically, while ‘Pay attention!’ makes the pragmatic force explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"listen","text":"Listen!","description":"Project default · active summons","isDefault":true,"witnesses":null},{"id":"hear","text":"Hear!","description":"Repeated Greek root","isDefault":false,"witnesses":null},{"id":"pay","text":"Pay attention!","description":"Force made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Way","book":"Mark","chapter":4,"decisionKey":"m4Way","source":{"greekPresented":"παρὰ τὴν ὁδόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the first seed fall?","summary":"Para with hodos means beside or alongside the road. ‘On the path’ makes the trampling surface explicit but shifts the preposition.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"beside","rationale":"‘Beside the road’ is default because it preserves para’s spatial relation to the hodos. ‘On the path’ forms the familiar agricultural picture, but it changes the written preposition and makes the seed’s landing surface more specific.","evidence":{"external":null,"internal":null},"options":[{"id":"beside","text":"beside the road","description":"Project default · preposition retained","isDefault":true,"witnesses":null},{"id":"path","text":"on the path","description":"Traditional scene","isDefault":false,"witnesses":null},{"id":"wayside","text":"by the wayside","description":"Older English idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Yield","book":"Mark","chapter":4,"decisionKey":"m4Yield","source":{"greekPresented":"ἓν τριάκοντα… ἓν ἑξήκοντα… ἓν ἑκατόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the seed’s three yields be expressed?","summary":"Mark gives a rising sequence—thirty, sixty, one hundred—and repeats the distributive ‘one.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"one","rationale":"The distributive rendering is default because Mark repeats the neuter ‘one’ before each yield—one thirty, one sixty, and one hundred. Smoother multiples communicate the productivity but erase the deliberately segmented rising sequence.","evidence":{"external":null,"internal":null},"options":[{"id":"one","text":"one thirty, and one sixty, and one a hundred","description":"Project default · repetition exposed","isDefault":true,"witnesses":null},{"id":"fold","text":"thirtyfold, sixtyfold, and a hundredfold","description":"Traditional compact form","isDefault":false,"witnesses":null},{"id":"times","text":"thirty, sixty, and one hundred times as much","description":"Meaning clarified","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Mystery","book":"Mark","chapter":4,"decisionKey":"m4Mystery","source":{"greekPresented":"τὸ μυστήριον / τὰ μυστήρια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is the kingdom’s disclosure one mystery or multiple mysteries?","summary":"The singular has strong early support. A broad ancient and later stream uses the plural, likely conforming Mark to the plural wording familiar from the parallel tradition.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"singular","rationale":"The singular is default because it has strong early support and is the less expected form beside the plural in parallel tradition.","evidence":{"external":"Singular: א, B, C*, L, Δ and early versions; plural: A, C², D, W, Θ and broad later support.","internal":"Copyists could naturally conform Mark’s singular mystery to the familiar plural wording or expand one disclosed secret into multiple mysteries."},"options":[{"id":"singular","text":"the mystery of the kingdom of God","description":"Project default · strong early form","isDefault":true,"witnesses":"τὸ μυστήριον · א, B, C*, L, Δ"},{"id":"plural","text":"the mysteries of the kingdom of God","description":"Ancient alternative","isDefault":false,"witnesses":"τὰ μυστήρια · A, C², D, W, Θ, later tradition"},{"id":"open","text":"the myster[y/ies] of the kingdom of God","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · number fork shown"}],"revisionHistory":[]},
{"id":"mark.4.m4SoThat","book":"Mark","chapter":4,"decisionKey":"m4SoThat","source":{"greekPresented":"ἵνα βλέποντες βλέπωσιν… μήποτε ἐπιστρέψωσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should the parables’ stated purpose be rendered?","summary":"Hina normally introduces purpose or result: ‘so that.’ The quotation’s final mēpote can mean ‘lest’ or ‘perhaps not,’ and the uncompromising wording should not be silently softened.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"so","rationale":"‘So that’ is default because hina most directly presents the seeing-without-perceiving clause as purpose or intended result. The uncompromising syntax remains visible rather than being softened into an English concessive that the Greek does not explicitly supply.","evidence":{"external":null,"internal":null},"options":[{"id":"so","text":"so that seeing they may see and not perceive","description":"Project default · purpose visible","isDefault":true,"witnesses":null},{"id":"result","text":"with the result that they look but do not perceive","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"although","text":"although they see, they may not perceive","description":"Softer concessive reading","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Turn","book":"Mark","chapter":4,"decisionKey":"m4Turn","source":{"greekPresented":"ἐπιστρέψωσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What movement might those outside make?","summary":"Epistrephō means turn around or return. In prophetic language it can carry conversion without requiring a technical religious term.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"turn","rationale":"‘Turn back’ is default because epistrephō retains physical reversal while also carrying the prophetic force of returning. ‘Be converted’ imports a technical theological register and changes the active movement into a passive religious category.","evidence":{"external":null,"internal":null},"options":[{"id":"turn","text":"turn back","description":"Project default · movement retained","isDefault":true,"witnesses":null},{"id":"return","text":"return","description":"Relational direction","isDefault":false,"witnesses":null},{"id":"convert","text":"be converted","description":"Theological rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Forgiven","book":"Mark","chapter":4,"decisionKey":"m4Forgiven","source":{"greekPresented":"ἀφεθῇ αὐτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What might happen if those outside turn back?","summary":"The passive says ‘it might be forgiven them,’ leaving sins or guilt implicit rather than naming the object.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"it","rationale":"‘It might be forgiven them’ is default because the passive verb leaves both its object and agent unstated. Supplying ‘sins’ is contextually natural, but the open wording prevents English from pretending that the noun appears in Mark’s sentence.","evidence":{"external":null,"internal":null},"options":[{"id":"it","text":"it might be forgiven them","description":"Project default · missing object preserved","isDefault":true,"witnesses":null},{"id":"sins","text":"their sins might be forgiven","description":"Object supplied","isDefault":false,"witnesses":null},{"id":"forgiveness","text":"they might receive forgiveness","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Choke","book":"Mark","chapter":4,"decisionKey":"m4Choke","source":{"greekPresented":"συμπνίγουσιν τὸν λόγον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the world’s concerns and desires do to the word?","summary":"The compound verb means choke together or crowd around until breath and fruitfulness are cut off.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"choke","rationale":"‘Choke the word together’ is default because it keeps the compound sympnigō visible: the pressures converge around the word until fruitfulness is cut off. ‘Crowd out’ is natural English but softens the passage’s bodily suffocation image.","evidence":{"external":null,"internal":null},"options":[{"id":"choke","text":"choke the word together","description":"Project default · compound visible","isDefault":true,"witnesses":null},{"id":"strangle","text":"strangle the word","description":"Violence foregrounded","isDefault":false,"witnesses":null},{"id":"crowd","text":"crowd out the word","description":"Natural metaphor","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Bushel","book":"Mark","chapter":4,"decisionKey":"m4Bushel","source":{"greekPresented":"ὑπὸ τὸν μόδιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What vessel hides the lamp?","summary":"A modios is a grain-measuring container of roughly nine liters, not a generic basket.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"measure","rationale":"‘Under the grain measure’ is default because modios identifies a measuring container by function rather than a generic basket. ‘Bushel’ is traditional but substitutes a different English unit and can imply a precision the ancient vessel does not share.","evidence":{"external":null,"internal":null},"options":[{"id":"measure","text":"under the grain measure","description":"Project default · function identified","isDefault":true,"witnesses":null},{"id":"basket","text":"under a basket","description":"Natural object","isDefault":false,"witnesses":null},{"id":"bushel","text":"under the bushel","description":"Traditional English measure","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Measure","book":"Mark","chapter":4,"decisionKey":"m4Measure","source":{"greekPresented":"ἐν ᾧ μέτρῳ μετρεῖτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Mark’s measure wordplay sound?","summary":"The noun and verb share one root: ‘with what measure you measure.’ English can preserve the repetition or smooth it.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"repeat","rationale":"The repeated measure-language is default because Mark deliberately joins metron and metreō: with the measure you measure, it will be measured to you. The heavier English preserves the word-family rather than replacing it with the abstract idea of a standard.","evidence":{"external":null,"internal":null},"options":[{"id":"repeat","text":"with what measure you measure, it will be measured to you","description":"Project default · word-family retained","isDefault":true,"witnesses":null},{"id":"standard","text":"by the standard you use, it will be measured to you","description":"Meaning clarified","isDefault":false,"witnesses":null},{"id":"give","text":"the measure you give will be given to you","description":"Relational sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Automatic","book":"Mark","chapter":4,"decisionKey":"m4Automatic","source":{"greekPresented":"αὐτομάτη ἡ γῆ καρποφορεῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the earth produce fruit?","summary":"Automatē means acting of itself—the source of English ‘automatic.’ The parable emphasizes growth beyond the sower’s control.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"itself","rationale":"‘Of itself the earth bears fruit’ is default because it preserves automatē’s self-acting force and its emphatic position. ‘Automatically’ exposes the Greek-derived English word, but modern mechanical associations can distort the parable’s organic image.","evidence":{"external":null,"internal":null},"options":[{"id":"itself","text":"of itself the earth bears fruit","description":"Project default · Greek order","isDefault":true,"witnesses":null},{"id":"automatically","text":"the earth bears fruit automatically","description":"Greek derivative visible","isDefault":false,"witnesses":null},{"id":"allBy","text":"all by itself the soil produces a crop","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4SendsSickle","book":"Mark","chapter":4,"decisionKey":"m4SendsSickle","source":{"greekPresented":"ἀποστέλλει τὸ δρέπανον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the farmer do when the crop permits?","summary":"Mark says he ‘sends the sickle,’ echoing the verb used for sending commissioned people. English normally says ‘puts in’ the sickle.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"sends","rationale":"‘He immediately sends the sickle’ is default because Mark uses apostellō, the same broad sending verb used for commissioned agents. ‘Puts in the sickle’ is the ordinary agricultural idiom but conceals the narrative’s striking choice of verb.","evidence":{"external":null,"internal":null},"options":[{"id":"sends","text":"he immediately sends the sickle","description":"Project default · verb retained","isDefault":true,"witnesses":null},{"id":"puts","text":"he immediately puts in the sickle","description":"Natural agricultural idiom","isDefault":false,"witnesses":null},{"id":"harvests","text":"he immediately begins the harvest","description":"Action explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Mustard","book":"Mark","chapter":4,"decisionKey":"m4Mustard","source":{"greekPresented":"μικρότερον ὂν πάντων τῶν σπερμάτων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the mustard seed’s smallness be stated?","summary":"The comparison belongs to the parable’s ordinary agricultural world: the seed is ‘smaller than all the seeds upon the earth.’ It is rhetoric, not a modern botanical classification.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"all","rationale":"‘Smaller than all the seeds upon the earth’ is default because it preserves Mark’s comparative construction and rhetorical scope. Restricting it to commonly sown garden seeds may defend the saying botanically, but that limitation is not written into the sentence.","evidence":{"external":null,"internal":null},"options":[{"id":"all","text":"smaller than all the seeds upon the earth","description":"Project default · comparison preserved","isDefault":true,"witnesses":null},{"id":"smallest","text":"the smallest of all the seeds","description":"Compact superlative","isDefault":false,"witnesses":null},{"id":"garden","text":"the smallest seed commonly sown","description":"Cultural scope supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Explain","book":"Mark","chapter":4,"decisionKey":"m4Explain","source":{"greekPresented":"ἐπέλυεν πάντα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus do privately for his disciples?","summary":"Epilyō means loosen, resolve, interpret, or explain—untying what is difficult.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"loosened","rationale":"‘Was loosening all things’ is default because it preserves epilyō’s underlying image of untying or resolving what is difficult. ‘Explained everything’ communicates the contextual function most naturally, while ‘interpreted’ narrows the act toward formal exegesis.","evidence":{"external":null,"internal":null},"options":[{"id":"loosened","text":"was loosening all things","description":"Project default · word image","isDefault":true,"witnesses":null},{"id":"explained","text":"explained everything","description":"Natural English","isDefault":false,"witnesses":null},{"id":"interpreted","text":"interpreted all things","description":"Hermeneutic act","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Perishing","book":"Mark","chapter":4,"decisionKey":"m4Perishing","source":{"greekPresented":"ἀπολλύμεθα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples fear is happening?","summary":"The middle/passive form can mean we are being destroyed, perishing, or lost.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"destroyed","rationale":"‘We are being destroyed’ is default because it keeps apollymi’s middle-passive form and stronger ruin-language visible. ‘We are perishing’ is idiomatic and immediate; ‘we are drowning’ accurately infers the scene but supplies a verb Mark does not use.","evidence":{"external":null,"internal":null},"options":[{"id":"destroyed","text":"we are being destroyed","description":"Project default · verbal force","isDefault":true,"witnesses":null},{"id":"perishing","text":"we are perishing","description":"Traditional immediacy","isDefault":false,"witnesses":null},{"id":"drowning","text":"we are drowning","description":"Scene-specific result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Muzzled","book":"Mark","chapter":4,"decisionKey":"m4Muzzled","source":{"greekPresented":"σιώπα, πεφίμωσο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How forcefully does Jesus address the sea?","summary":"The second command is a perfect passive: ‘be muzzled and stay that way.’ It echoes Jesus’s command to the unclean spirit in Mark 1.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"muzzled","rationale":"‘Be silent! Be muzzled!’ is default because it preserves both commands and the second verb’s perfect-passive force: become muzzled and remain so. It also retains Mark’s deliberate echo of Jesus’s command to the unclean spirit in chapter 1.","evidence":{"external":null,"internal":null},"options":[{"id":"muzzled","text":"Be silent! Be muzzled!","description":"Project default · repeated command image","isDefault":true,"witnesses":null},{"id":"still","text":"Silence! Be still!","description":"Natural force","isDefault":false,"witnesses":null},{"id":"quiet","text":"Quiet! Settle down!","description":"Conversational English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.4.m4Faith","book":"Mark","chapter":4,"decisionKey":"m4Faith","source":{"greekPresented":"πῶς οὐκ ἔχετε πίστιν; / οὔπω ἔχετε πίστιν;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus ask ‘How do you not have faith?’ or ‘Do you not yet have faith?’","summary":"Both questions are ancient. The ‘not yet’ form connects the rebuke to the disciples’ developing recognition; the ‘how’ form sharpens its incredulity.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"how","rationale":"The ‘how’ question is the working default because it is sharper and can explain the smoothing to a developmental ‘not yet.’ Both readings are early enough to remain fully open.","evidence":{"external":"How do you not: B, D and part of the Old Latin tradition; do you not yet: א, C, L, W, Δ and broad support; additional rearrangements occur.","internal":"‘Not yet’ fits Mark’s theme of gradual understanding, while ‘how do you not’ is abrupt and grammatically harder."},"options":[{"id":"how","text":"How do you not have faith?","description":"Project default · difficult question","isDefault":true,"witnesses":"πῶς οὐκ ἔχετε πίστιν · B, D, Old Latin support"},{"id":"yet","text":"Do you not yet have faith?","description":"Major ancient alternative","isDefault":false,"witnesses":"οὔπω ἔχετε πίστιν · א, C, L, W, Δ, broad support"},{"id":"open","text":"[How do you not/Do you not yet] have faith?","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · question forms shown"}],"revisionHistory":[]},
{"id":"mark.5.m5Region","book":"Mark","chapter":5,"decisionKey":"m5Region","source":{"greekPresented":"Γερασηνῶν / Γαδαρηνῶν / Γεργεσηνῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which regional name stands in Mark 5:1?","summary":"The manuscripts preserve three related place-names. Gerasenes has the strongest early support, while Gadarenes and Gergesenes reflect ancient attempts to identify the location around the lake.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"gerasenes","rationale":"Gerasenes is default because it has the strongest early support. The other names are ancient and reflect genuine geographic difficulty rather than trivial spelling noise.","evidence":{"external":"Gerasenes: א, B, D, L, Δ and early versions; Gadarenes: A, C, W and later support; Gergesenes: Θ, family 13 and part of the later tradition.","internal":"Because Gerasa itself lies far from the lake, scribes had reason to replace the difficult name with places thought geographically closer."},"options":[{"id":"gerasenes","text":"the region of the Gerasenes","description":"Project default · strongest early support","isDefault":true,"witnesses":"Γερασηνῶν · א, B, D, L, Δ, early versions"},{"id":"gadarenes","text":"the region of the Gadarenes","description":"Major ancient alternative","isDefault":false,"witnesses":"Γαδαρηνῶν · A, C, W, later support"},{"id":"gergesenes","text":"the region of the Gergesenes","description":"Traditional geographic alternative","isDefault":false,"witnesses":"Γεργεσηνῶν · Θ, family 13, later tradition"},{"id":"open","text":"the region of the [Gerasenes/Gadarenes/Gergesenes]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · all principal place-names shown"}],"revisionHistory":[]},
{"id":"mark.5.m5Tombs","book":"Mark","chapter":5,"decisionKey":"m5Tombs","source":{"greekPresented":"ἐν τοῖς μνήμασιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the man make his dwelling?","summary":"Mnēma is a memorial or tomb. The plural describes a burial complex rather than one isolated grave.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"tombs","rationale":"‘Among the tombs’ is default because it preserves the plural burial setting without turning the complex into a modern cemetery. ‘Memorial chambers’ exposes mnēma’s root but sounds more architectural and interpretive than Mark’s ordinary designation.","evidence":{"external":null,"internal":null},"options":[{"id":"tombs","text":"among the tombs","description":"Project default · burial setting","isDefault":true,"witnesses":null},{"id":"memorials","text":"among the memorial chambers","description":"Word root exposed","isDefault":false,"witnesses":null},{"id":"graveyard","text":"in the graveyard","description":"Setting naturalized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Cutting","book":"Mark","chapter":5,"decisionKey":"m5Cutting","source":{"greekPresented":"κατακόπτων ἑαυτὸν λίθοις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was the man doing with stones?","summary":"The compound verb means striking or cutting down repeatedly. The reflexive makes the self-directed violence explicit.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"cutting","rationale":"‘Cutting himself with stones’ is default because it preserves the repeated self-directed violence expressed by katakoptō and the reflexive pronoun. ‘Beating’ stresses impact and ‘wounding’ only the result, while the precise injury remains lexically broad.","evidence":{"external":null,"internal":null},"options":[{"id":"cutting","text":"cutting himself with stones","description":"Project default · direct action","isDefault":true,"witnesses":null},{"id":"bruising","text":"beating himself with stones","description":"Blunt force foregrounded","isDefault":false,"witnesses":null},{"id":"wounding","text":"wounding himself with stones","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Bow","book":"Mark","chapter":5,"decisionKey":"m5Bow","source":{"greekPresented":"προσεκύνησεν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the man’s action before Jesus be rendered?","summary":"Proskyneō describes prostration or homage. ‘Worship’ interprets the action’s religious meaning; ‘bowed down’ preserves the visible gesture.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"bowed","rationale":"‘Bowed down before him’ is default because it renders the visible act of proskyneō without deciding its full religious classification for the reader. ‘Worshiped’ may express the act’s significance, but it moves from bodily posture to interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"bowed","text":"bowed down before him","description":"Project default · action visible","isDefault":true,"witnesses":null},{"id":"prostrated","text":"prostrated himself before him","description":"Full posture","isDefault":false,"witnesses":null},{"id":"worshiped","text":"worshiped him","description":"Religious significance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Torment","book":"Mark","chapter":5,"decisionKey":"m5Torment","source":{"greekPresented":"μή με βασανίσῃς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the spirit beg Jesus not to do?","summary":"Basanizō means test by a touchstone and, by extension, torment or torture.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"torment","rationale":"‘Do not torment me’ is default because basanizō’s established contextual force is severe affliction or torment. ‘Torture’ heightens the judicial violence, while ‘put me to the test’ preserves the older touchstone image but understates the spirit’s plea here.","evidence":{"external":null,"internal":null},"options":[{"id":"torment","text":"do not torment me","description":"Project default · established force","isDefault":true,"witnesses":null},{"id":"torture","text":"do not torture me","description":"Severity foregrounded","isDefault":false,"witnesses":null},{"id":"test","text":"do not put me to the test","description":"Root image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Legion","book":"Mark","chapter":5,"decisionKey":"m5Legion","source":{"greekPresented":"Λεγιὼν ὄνομά μοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the Roman military term be translated?","summary":"Legiōn is a Latin loanword for a large Roman military formation. Here it becomes the collective name of the spirits.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"legion","rationale":"‘Legion is my name’ is default because Mark preserves the Roman military loanword as the spirits’ collective proper name and then explains their multitude. Translating it as ‘army’ or ‘multitude’ collapses the name into only one part of its force.","evidence":{"external":null,"internal":null},"options":[{"id":"legion","text":"Legion is my name","description":"Project default · loanword retained","isDefault":true,"witnesses":null},{"id":"army","text":"An Army is my name","description":"Military sense translated","isDefault":false,"witnesses":null},{"id":"multitude","text":"Multitude is my name","description":"Following explanation foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5TwoThousand","book":"Mark","chapter":5,"decisionKey":"m5TwoThousand","source":{"greekPresented":"ὡς δισχίλιοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How exact is the number of pigs?","summary":"Hōs marks approximation: about two thousand. The narrative gives a striking scale without claiming an audited count.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"about","rationale":"‘About two thousand’ is default because hōs explicitly marks the number as approximate. Omitting the qualifier turns a narrated estimate into an exact count, while ‘roughly’ preserves the sense with a more conversational register.","evidence":{"external":null,"internal":null},"options":[{"id":"about","text":"about two thousand","description":"Project default · approximation retained","isDefault":true,"witnesses":null},{"id":"two","text":"two thousand","description":"Compact count","isDefault":false,"witnesses":null},{"id":"roughly","text":"roughly two thousand pigs","description":"Natural approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5SoundMind","book":"Mark","chapter":5,"decisionKey":"m5SoundMind","source":{"greekPresented":"σωφρονοῦντα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the restored man’s mental state described?","summary":"Sōphroneō means thinking soundly, being self-controlled, or being in one’s right mind.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sound","rationale":"‘Being of sound mind’ is default because it preserves the participle’s ongoing state and sōphroneō’s category of sound, controlled thinking. ‘In his right mind’ is more idiomatic, while ‘self-controlled’ shifts attention from cognition to conduct.","evidence":{"external":null,"internal":null},"options":[{"id":"sound","text":"being of sound mind","description":"Project default · Greek category","isDefault":true,"witnesses":null},{"id":"right","text":"in his right mind","description":"Natural idiom","isDefault":false,"witnesses":null},{"id":"self","text":"self-controlled","description":"Behavior foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Mercy","book":"Mark","chapter":5,"decisionKey":"m5Mercy","source":{"greekPresented":"ἠλέησέν σε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has the Lord done for the restored man?","summary":"Eleēō means show mercy or compassionate help. ‘Had mercy’ preserves Mark’s theological vocabulary.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"mercy","rationale":"‘Had mercy on you’ is default because it preserves eleeō and its recurring mercy vocabulary rather than reducing the act to generic help. ‘Compassion’ foregrounds emotional movement, while the verb here includes the merciful action already accomplished.","evidence":{"external":null,"internal":null},"options":[{"id":"mercy","text":"had mercy on you","description":"Project default · lexical family","isDefault":true,"witnesses":null},{"id":"compassion","text":"showed you compassion","description":"Emotional force","isDefault":false,"witnesses":null},{"id":"helped","text":"came to your aid","description":"Concrete result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5AtEnd","book":"Mark","chapter":5,"decisionKey":"m5AtEnd","source":{"greekPresented":"ἐσχάτως ἔχει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jairus describe his daughter’s condition?","summary":"The idiom is literally ‘she has it at the end’—she is at the point of death.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"end","rationale":"‘My little daughter is at the end’ is default because it exposes Mark’s striking eschatōs echei idiom instead of silently replacing it. ‘Is dying’ and ‘is near death’ correctly communicate the situation but erase the sentence’s compact end-language.","evidence":{"external":null,"internal":null},"options":[{"id":"end","text":"my little daughter is at the end","description":"Project default · idiom exposed","isDefault":true,"witnesses":null},{"id":"dying","text":"my little daughter is dying","description":"Natural English","isDefault":false,"witnesses":null},{"id":"death","text":"my little daughter is near death","description":"Condition explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Flow","book":"Mark","chapter":5,"decisionKey":"m5Flow","source":{"greekPresented":"ἐν ῥύσει αἵματος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the woman’s condition be named?","summary":"The phrase says she was ‘in a flow of blood’ for twelve years. English can preserve the bodily image or use a medicalized description.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"flow","rationale":"‘In a flow of blood’ is default because it retains the prepositional construction and the bodily image without imposing a modern diagnosis. ‘Chronic hemorrhage’ is medically natural but adds both clinical register and the chronicity already stated by the twelve-year duration.","evidence":{"external":null,"internal":null},"options":[{"id":"flow","text":"in a flow of blood","description":"Project default · direct image","isDefault":true,"witnesses":null},{"id":"bleeding","text":"suffering from bleeding","description":"Natural English","isDefault":false,"witnesses":null},{"id":"hemorrhage","text":"with a chronic hemorrhage","description":"Medicalized rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Saved","book":"Mark","chapter":5,"decisionKey":"m5Saved","source":{"greekPresented":"σωθήσομαι / σέσωκέν σε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does sōzō mean healed, saved, or both here?","summary":"The same verb describes the woman’s expectation and Jesus’s declaration. It can mean rescue, save, make whole, or heal; using one English root keeps the repetition visible.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"saved","rationale":"The repeated ‘saved’ root is default because the same sōzō verb joins the woman’s expectation to Jesus’s declaration and allows rescue and healing to remain united. Rendering both occurrences as ‘healed’ clarifies the physical result but narrows Mark’s word.","evidence":{"external":null,"internal":null},"options":[{"id":"saved","text":"I will be saved / has saved you","description":"Project default · repeated verb","isDefault":true,"witnesses":null},{"id":"healed","text":"I will be healed / has healed you","description":"Physical result","isDefault":false,"witnesses":null},{"id":"whole","text":"I will be made whole / has made you whole","description":"Whole-person sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Power","book":"Mark","chapter":5,"decisionKey":"m5Power","source":{"greekPresented":"τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus perceive leaving him?","summary":"Dynamis is power or effective capability; Mark depicts it as having gone out from him.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"power","rationale":"‘The power that had gone out from him’ is default because it preserves dynamis without specifying its effect and retains the completed movement of the participle. ‘Healing power’ is contextually clear but supplies a modifier absent from the Greek.","evidence":{"external":null,"internal":null},"options":[{"id":"power","text":"the power that had gone out from him","description":"Project default · movement retained","isDefault":true,"witnesses":null},{"id":"healing","text":"healing power leaving him","description":"Effect supplied","isDefault":false,"witnesses":null},{"id":"force","text":"the force that went out from him","description":"Mechanical sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Overhearing","book":"Mark","chapter":5,"decisionKey":"m5Overhearing","source":{"greekPresented":"παρακούσας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus overhear the report or disregard it?","summary":"Parakouō can mean hear alongside/overhear or hear and ignore. Either sense fits: Jesus hears the report and refuses its conclusion.","layers":["GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"overhearing","rationale":"‘Overhearing the word being spoken’ is the working default because Jesus demonstrably hears the report before answering it, and the para-compound can express hearing alongside. ‘Disregarding’ is also lexically possible and foregrounds his refusal to accept the report’s finality.","evidence":{"external":null,"internal":null},"options":[{"id":"overhearing","text":"overhearing the word being spoken","description":"Project default · auditory sense","isDefault":true,"witnesses":null},{"id":"ignoring","text":"disregarding the word being spoken","description":"Refusal foregrounded","isDefault":false,"witnesses":null},{"id":"hearing","text":"hearing what they said","description":"Neutral English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.5.m5Talitha","book":"Mark","chapter":5,"decisionKey":"m5Talitha","source":{"greekPresented":"ταλιθα κουμ / ταλιθα κουμι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the preserved Aramaic command appear?","summary":"Mark transmits Jesus’s Aramaic and immediately translates it. Greek witnesses vary slightly between koum and koumi, forms reflecting the spoken command ‘arise.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"koum","rationale":"Koum is the working default because it is strongly represented in early Greek witnesses. Koumi preserves an ancient Semitic-looking alternative; Mark’s own Greek interpretation remains certain.","evidence":{"external":"Koum: א, B, C, L and substantial support; koumi: A, D, W, Θ and later streams; spelling variation is extensive.","internal":"Greek copyists could add the final vowel to represent the feminine Aramaic command or drop it in adapting the spoken form."},"options":[{"id":"koum","text":"Talitha koum—which means, ‘Little girl, I say to you, arise’","description":"Project default · early Greek form","isDefault":true,"witnesses":"ταλιθα κουμ · א, B, C, L"},{"id":"koumi","text":"Talitha koumi—which means, ‘Little girl, arise’","description":"Ancient alternative spelling","isDefault":false,"witnesses":"ταλιθα κουμι · A, D, W, Θ and later support"},{"id":"english","text":"Little girl, I say to you, arise","description":"Translation only","isDefault":false,"witnesses":"Mark’s supplied interpretation"},{"id":"open","text":"Talitha koum[i]—‘Little girl, arise’","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · final vowel bracketed"}],"revisionHistory":[]},
{"id":"mark.5.m5Ecstasy","book":"Mark","chapter":5,"decisionKey":"m5Ecstasy","source":{"greekPresented":"ἐξέστησαν… ἐκστάσει μεγάλῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Mark describe the witnesses’ reaction?","summary":"The verb and noun repeat the same root: they ‘stood outside themselves with a great ecstasy.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"outside","rationale":"‘They stood outside themselves with a great ecstasy’ is default because it preserves Mark’s repeated ex- root across the verb and noun. The marked English is intentionally strange; ‘amazement’ and ‘astonished’ communicate the reaction but erase the word-family.","evidence":{"external":null,"internal":null},"options":[{"id":"outside","text":"they stood outside themselves with a great ecstasy","description":"Project default · word-family exposed","isDefault":true,"witnesses":null},{"id":"amazement","text":"they were overcome with great amazement","description":"Natural English","isDefault":false,"witnesses":null},{"id":"astonished","text":"they were utterly astonished","description":"Compact force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Carpenter","book":"Mark","chapter":6,"decisionKey":"m6Carpenter","source":{"greekPresented":"ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do Jesus’s hometown listeners identify him?","summary":"Mark’s compact wording calls Jesus the craftsman and son of Mary. Tekton can denote a builder or artisan working in wood, stone, or both.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"craftsman","rationale":"‘The craftsman, the son of Mary’ is default because it preserves Mark’s two article-bearing descriptions and keeps tektōn broad enough for an artisan working in wood, stone, or construction. ‘Carpenter’ is traditional but narrows a flexible ancient trade.","evidence":{"external":null,"internal":null},"options":[{"id":"craftsman","text":"the craftsman, the son of Mary","description":"Project default · broader trade","isDefault":true,"witnesses":null},{"id":"carpenter","text":"the carpenter, Mary’s son","description":"Traditional trade","isDefault":false,"witnesses":null},{"id":"builder","text":"the builder, the son of Mary","description":"Construction foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Offense","book":"Mark","chapter":6,"decisionKey":"m6Offense","source":{"greekPresented":"ἐσκανδαλίζοντο ἐν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What reaction does Jesus provoke in Nazareth?","summary":"Skandalizō means encounter a snare or stumbling block. ‘Took offense’ gives the social result; ‘were stumbled’ preserves the image.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"stumbled","rationale":"‘They were stumbled by him’ is default because it retains skandalizō’s snare-and-obstacle image and the passive form. ‘Took offense’ gives the social result naturally, while ‘rejected’ advances beyond the verb to the response it produced.","evidence":{"external":null,"internal":null},"options":[{"id":"stumbled","text":"they were stumbled by him","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"offense","text":"they took offense at him","description":"Natural English","isDefault":false,"witnesses":null},{"id":"rejected","text":"they rejected him as an obstacle","description":"Result interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Power","book":"Mark","chapter":6,"decisionKey":"m6Power","source":{"greekPresented":"οὐδεμίαν δύναμιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was Jesus unable to do there?","summary":"Dynamis can mean power, powerful work, or miracle. Mark’s statement is deliberately stark before naming a few healings.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"power","rationale":"‘He was not able to do any power there’ is default because it preserves Mark’s stark ability statement and the noun dynamis. ‘Miracle’ names the resulting event more naturally but loses the chapter’s power vocabulary.","evidence":{"external":null,"internal":null},"options":[{"id":"power","text":"he was not able to do any power there","description":"Project default · noun preserved","isDefault":true,"witnesses":null},{"id":"miracle","text":"he could do no miracle there","description":"Event foregrounded","isDefault":false,"witnesses":null},{"id":"mighty","text":"he could perform no mighty work there","description":"Traditional idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Marvel","book":"Mark","chapter":6,"decisionKey":"m6Marvel","source":{"greekPresented":"ἐθαύμαζεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus respond to their lack of trust?","summary":"Thaumazō means marvel or wonder. Mark applies the response directly to Jesus.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"marveled","rationale":"‘He marveled’ is default because it directly preserves thaumazō and Mark’s explicit attribution of wonder to Jesus. ‘Was astonished’ adds a stronger involuntary-surprise nuance, while ‘wondered’ can sound merely inquisitive in modern English.","evidence":{"external":null,"internal":null},"options":[{"id":"marveled","text":"he marveled","description":"Project default · traditional directness","isDefault":true,"witnesses":null},{"id":"wondered","text":"he wondered","description":"Natural English","isDefault":false,"witnesses":null},{"id":"astonished","text":"he was astonished","description":"Stronger surprise","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6TwoTwo","book":"Mark","chapter":6,"decisionKey":"m6TwoTwo","source":{"greekPresented":"δύο δύο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus send the Twelve?","summary":"Greek repeats the number without a distributive suffix: ‘two two.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"two","rationale":"‘Two by two’ is default because it naturalizes Greek’s repeated duo duo while preserving its distributive pairing. ‘In pairs’ is compact but removes the audible numerical repetition; ‘two, two’ is formally closest but unnecessarily opaque in English.","evidence":{"external":null,"internal":null},"options":[{"id":"two","text":"two by two","description":"Project default · repetition naturalized","isDefault":true,"witnesses":null},{"id":"pairs","text":"in pairs","description":"Compact English","isDefault":false,"witnesses":null},{"id":"twoTwo","text":"two, two","description":"Mechanical form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Staff","book":"Mark","chapter":6,"decisionKey":"m6Staff","source":{"greekPresented":"εἰ μὴ ῥάβδον μόνον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What may the Twelve carry for the road?","summary":"Mark permits only a staff while excluding bread, bag, and money. The detail differs from how parallel accounts frame the mission equipment.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"staff","rationale":"‘Nothing except a staff alone’ is default because it preserves both the exception and monos’s emphatic restriction without inserting a number. ‘One staff’ is sensible but supplies singular numerical emphasis beyond the noun’s grammatical number.","evidence":{"external":null,"internal":null},"options":[{"id":"staff","text":"nothing except a staff alone","description":"Project default · emphatic wording","isDefault":true,"witnesses":null},{"id":"walking","text":"only a walking stick","description":"Function clarified","isDefault":false,"witnesses":null},{"id":"one","text":"only one staff","description":"Number supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Testimony","book":"Mark","chapter":6,"decisionKey":"m6Testimony","source":{"greekPresented":"εἰς μαρτύριον αὐτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the shaken dust become?","summary":"The phrase can mean testimony to them or evidence against them. Greek leaves the direction open.","layers":["GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"to","rationale":"‘For a testimony to them’ is the working default because it preserves eis martyrion autois without deciding whether the evidence benefits or indicts its recipients. ‘Against them’ is contextually forceful but adds an adversarial direction not encoded by the dative alone.","evidence":{"external":null,"internal":null},"options":[{"id":"to","text":"for a testimony to them","description":"Project default · ambiguity retained","isDefault":true,"witnesses":null},{"id":"against","text":"as testimony against them","description":"Adversarial force","isDefault":false,"witnesses":null},{"id":"witness","text":"as a witness for them","description":"Evidentiary role","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Perplexed","book":"Mark","chapter":6,"decisionKey":"m6Perplexed","source":{"greekPresented":"πολλὰ ἠπόρει / πολλὰ ἐποίει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happened when Herod heard John?","summary":"The readings differ by a few letters. One says Herod was greatly perplexed; the other says he did many things in response.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"perplexed","rationale":"Perplexed is default because it has excellent early support and produces Mark’s psychologically difficult portrait of Herod—disturbed yet glad to listen.","evidence":{"external":"Perplexed: א, B, L, W, Δ and early versions; did many things: A, C, D, Θ and broad later support.","internal":"‘Did many things’ smooths the tension and can arise from a small letter sequence change; either reading is ancient."},"options":[{"id":"perplexed","text":"he was greatly perplexed","description":"Project default · strong early reading","isDefault":true,"witnesses":"πολλὰ ἠπόρει · א, B, L, W, Δ"},{"id":"did","text":"he did many things","description":"Ancient alternative","isDefault":false,"witnesses":"πολλὰ ἐποίει · A, C, D, Θ, later tradition"},{"id":"open","text":"he [was greatly perplexed/did many things]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · competing verbs shown"}],"revisionHistory":[]},
{"id":"mark.6.m6Daughter","book":"Mark","chapter":6,"decisionKey":"m6Daughter","source":{"greekPresented":"τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος / τῆς θυγατρὸς αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose daughter dances—and is she herself named Herodias?","summary":"The difficult early wording can call the girl ‘his daughter Herodias.’ A widespread reading identifies her instead as Herodias’s daughter.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"his","rationale":"The difficult ‘his daughter Herodias’ is the working default because of strong early support, but the family relationships are historically and grammatically difficult enough that the alternative remains fully open.","evidence":{"external":"His daughter Herodias: א, B, D, L, Δ; her daughter/the daughter of Herodias: A, C, W, Θ and broad later support.","internal":"Copyists had a strong motive to clarify the girl as Herodias’s daughter and remove the apparent naming or parentage problem."},"options":[{"id":"his","text":"his daughter Herodias","description":"Project default · difficult early form","isDefault":true,"witnesses":"θυγατρὸς αὐτοῦ Ἡρῳδιάδος · א, B, D, L, Δ"},{"id":"hers","text":"the daughter of Herodias herself","description":"Widespread alternative","isDefault":false,"witnesses":"θυγατρὸς αὐτῆς τῆς Ἡρῳδιάδος · A, C, W, Θ, later tradition"},{"id":"open","text":"the daughter [Herodias/of Herodias]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · relationship fork shown"}],"revisionHistory":[]},
{"id":"mark.6.m6Executioner","book":"Mark","chapter":6,"decisionKey":"m6Executioner","source":{"greekPresented":"σπεκουλάτορα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does Herod send to behead John?","summary":"Spekoulator is a Latin military loanword for a guard who could serve as courier and executioner.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"executioner","rationale":"‘An executioner’ is default because it names the spekoulator’s actual function in this scene. ‘Guardsman’ preserves the military office more broadly, while transliterating the Latin loanword retains form at the cost of immediate comprehension.","evidence":{"external":null,"internal":null},"options":[{"id":"executioner","text":"an executioner","description":"Project default · role in scene","isDefault":true,"witnesses":null},{"id":"guardsman","text":"a guardsman","description":"Military office","isDefault":false,"witnesses":null},{"id":"speculator","text":"a spekoulator","description":"Loanword exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Compassion","book":"Mark","chapter":6,"decisionKey":"m6Compassion","source":{"greekPresented":"ἐσπλαγχνίσθη ἐπ’ αὐτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What moves Jesus when he sees the crowd?","summary":"The verb locates compassion in the inward parts, describing a visceral response.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"compassion","rationale":"‘Had compassion on them’ is default because it is the established direct rendering of splagchnizomai and preserves its object. The inward-parts option exposes the bodily metaphor but sounds anatomical rather than affective in current English.","evidence":{"external":null,"internal":null},"options":[{"id":"compassion","text":"had compassion on them","description":"Project default · established rendering","isDefault":true,"witnesses":null},{"id":"moved","text":"was moved in his inward parts for them","description":"Body image exposed","isDefault":false,"witnesses":null},{"id":"pity","text":"felt deep pity for them","description":"Emotion foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Denarii","book":"Mark","chapter":6,"decisionKey":"m6Denarii","source":{"greekPresented":"διακοσίων δηναρίων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the cost of bread be expressed?","summary":"Two hundred denarii represents roughly two hundred days of ordinary wages. Converting it to modern money would create false precision.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"denarii","rationale":"‘Two hundred denarii of bread’ is default because it preserves the ancient currency and the scale stated by Philip without pretending to a stable modern conversion. ‘Days’ wages’ usefully explains purchasing power but turns contextual estimation into the translated unit.","evidence":{"external":null,"internal":null},"options":[{"id":"denarii","text":"two hundred denarii of bread","description":"Project default · ancient currency","isDefault":true,"witnesses":null},{"id":"days","text":"two hundred days’ wages worth of bread","description":"Economic scale","isDefault":false,"witnesses":null},{"id":"fortune","text":"a small fortune in bread","description":"Rhetorical force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Groups","book":"Mark","chapter":6,"decisionKey":"m6Groups","source":{"greekPresented":"συμπόσια συμπόσια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the people arranged on the green grass?","summary":"Mark repeats symposia—banquet groups or dining parties—making the wilderness look like a feast.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"banquets","rationale":"‘Banquet-groups, banquet-groups’ is default because it preserves both symposion’s dining association and Mark’s distributive repetition. The unusual English allows the green wilderness to retain the feast-like arrangement that plain ‘groups’ conceals.","evidence":{"external":null,"internal":null},"options":[{"id":"banquets","text":"banquet-groups, banquet-groups","description":"Project default · repetition and feast image","isDefault":true,"witnesses":null},{"id":"groups","text":"in groups","description":"Natural English","isDefault":false,"witnesses":null},{"id":"parties","text":"in dining parties","description":"Meal setting","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Plots","book":"Mark","chapter":6,"decisionKey":"m6Plots","source":{"greekPresented":"πρασιαὶ πρασιαί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What picture does Mark use for the seated groups?","summary":"Prasia is a garden plot or planting bed. The repeated word depicts rows or blocks of people across the grass.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"plots","rationale":"‘Garden-plots, garden-plots’ is default because it preserves prasia’s cultivated-bed image and the repeated distributive form. ‘Rows’ explains the organization but removes Mark’s vivid picture of blocks of people spread across the grass.","evidence":{"external":null,"internal":null},"options":[{"id":"plots","text":"garden-plots, garden-plots","description":"Project default · visual metaphor","isDefault":true,"witnesses":null},{"id":"rows","text":"in orderly rows","description":"Arrangement clarified","isDefault":false,"witnesses":null},{"id":"clusters","text":"in rectangular clusters","description":"Shape foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Compelled","book":"Mark","chapter":6,"decisionKey":"m6Compelled","source":{"greekPresented":"ἠνάγκασεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How strongly does Jesus send the disciples into the boat?","summary":"Anankazō means compel or constrain, stronger than a simple instruction.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"compelled","rationale":"‘He compelled his disciples’ is default because anankazō is stronger than an ordinary instruction and presents Jesus actively constraining their departure. ‘Urged’ softens the force by making compliance sound more voluntary.","evidence":{"external":null,"internal":null},"options":[{"id":"compelled","text":"he compelled his disciples","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"made","text":"he made his disciples","description":"Natural directness","isDefault":false,"witnesses":null},{"id":"urged","text":"he strongly urged his disciples","description":"Voluntary nuance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6PassBy","book":"Mark","chapter":6,"decisionKey":"m6PassBy","source":{"greekPresented":"ἤθελεν παρελθεῖν αὐτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why does Jesus intend to pass by the disciples?","summary":"The phrase literally says he wanted or intended to pass by them. In biblical theophany language, ‘passing by’ can reveal divine presence rather than avoidance.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"pass","rationale":"‘He intended to pass by them’ is default because it preserves both ēthelen and parelthein without resolving the action into avoidance or approach. The scriptural-theophany resonance is important context, but translating it as revelation would place the interpretation inside the sentence.","evidence":{"external":null,"internal":null},"options":[{"id":"pass","text":"he intended to pass by them","description":"Project default · wording retained","isDefault":true,"witnesses":null},{"id":"come","text":"he was about to come alongside them","description":"Approach foregrounded","isDefault":false,"witnesses":null},{"id":"reveal","text":"he meant to reveal himself in passing","description":"Theophany interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6IAm","book":"Mark","chapter":6,"decisionKey":"m6IAm","source":{"greekPresented":"ἐγώ εἰμι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus identify himself on the sea?","summary":"Egō eimi can be ordinary self-identification—‘it is I’—while also echoing the Greek scriptural language of divine self-disclosure.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"iam","rationale":"‘I am’ is default because egō eimi contains no written predicate and retains both ordinary self-identification and possible scriptural resonance. ‘It is I’ is natural English reassurance but supplies the predicate that Greek leaves implicit.","evidence":{"external":null,"internal":null},"options":[{"id":"iam","text":"I am","description":"Project default · Greek form","isDefault":true,"witnesses":null},{"id":"it","text":"It is I","description":"Ordinary identification","isDefault":false,"witnesses":null},{"id":"here","text":"I am here","description":"Reassurance explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.6.m6Hardened","book":"Mark","chapter":6,"decisionKey":"m6Hardened","source":{"greekPresented":"ἦν αὐτῶν ἡ καρδία πεπωρωμένη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why did the disciples fail to understand about the loaves?","summary":"The perfect passive describes their heart as having been hardened or calloused and remaining so.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"hardened","rationale":"‘Their heart had been hardened’ is default because it preserves Mark’s singular collective heart and the perfect passive’s resulting state. ‘Calloused’ exposes the physical metaphor, while ‘understanding remained closed’ interprets the image rather than translating it.","evidence":{"external":null,"internal":null},"options":[{"id":"hardened","text":"their heart had been hardened","description":"Project default · resulting state","isDefault":true,"witnesses":null},{"id":"calloused","text":"their heart had become calloused","description":"Physical image","isDefault":false,"witnesses":null},{"id":"closed","text":"their understanding remained closed","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Common","book":"Mark","chapter":7,"decisionKey":"m7Common","source":{"greekPresented":"κοιναῖς χερσίν / κοινῶσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Mark’s repeated koinos word-family be rendered?","summary":"Koinos literally means common. In this purity dispute it means ritually defiled; retaining ‘common’ preserves Mark’s repeated lexical thread.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"common","rationale":"‘Common’ is default because it preserves the repeated koinos word-family across the accusation and Jesus’s response. ‘Defiled’ accurately states the ritual sense, but it erases Mark’s deliberate reuse of a word whose ordinary meaning is common or shared.","evidence":{"external":null,"internal":null},"options":[{"id":"common","text":"common","description":"Project default · repeated word retained","isDefault":true,"witnesses":null},{"id":"defiled","text":"defiled","description":"Ritual meaning foregrounded","isDefault":false,"witnesses":null},{"id":"unclean","text":"unclean","description":"Purity category familiarized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Hands","book":"Mark","chapter":7,"decisionKey":"m7Hands","source":{"greekPresented":"πυγμῇ νίψωνται τὰς χεῖρας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the Pharisees wash their hands?","summary":"Pygmē literally names the fist. The idiom may describe washing with a fistful of water, rubbing fist in palm, or washing carefully; its exact ritual action remains disputed.","layers":["GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"fist","rationale":"‘Wash their hands with a fist’ is the working default because it leaves the difficult dative pygmē visible instead of pretending the disputed ritual motion is settled. ‘Carefully’ and ‘ritually’ communicate plausible functions but replace the written body-image with interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"fist","text":"wash their hands with a fist","description":"Project default · difficult wording visible","isDefault":true,"witnesses":null},{"id":"carefully","text":"wash their hands carefully","description":"Ritual thoroughness","isDefault":false,"witnesses":null},{"id":"ritual","text":"perform a ritual handwashing","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Beds","book":"Mark","chapter":7,"decisionKey":"m7Beds","source":{"greekPresented":"καὶ κλινῶν / omit","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Mark include ritual washings of dining couches?","summary":"A broad later stream adds ‘and beds/couches’ to the list of washed objects; important early witnesses end with copper vessels.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The shorter list is default because it has strong early support. Dining couches are a natural expansion of the purification list and dominate the later tradition.","evidence":{"external":"Omit couches: א, B, L, Δ, 0274, 33 and early versions; include: A, D, W, Θ, families 1/13 and the Byzantine tradition.","internal":"A marginal or parallel ritual example could readily enter an accumulating list; coordinated early omission is less likely."},"options":[{"id":"omit","text":"cups, pitchers, and copper vessels","description":"Project default · shorter early reading","isDefault":true,"witnesses":"omit καὶ κλινῶν · א, B, L, Δ, 0274, 33"},{"id":"include","text":"cups, pitchers, copper vessels, and dining couches","description":"Ancient expanded reading","isDefault":false,"witnesses":"καὶ κλινῶν · A, D, W, Θ, families 1/13, Byzantine tradition"},{"id":"open","text":"cups, pitchers, copper vessels, [and dining couches]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · couches bracketed"}],"revisionHistory":[]},
{"id":"mark.7.m7Tradition","book":"Mark","chapter":7,"decisionKey":"m7Tradition","source":{"greekPresented":"τὴν παράδοσιν τῶν πρεσβυτέρων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What inherited authority do the accusers invoke?","summary":"Paradosis is something handed over or transmitted. ‘Tradition’ is accurate but can sound merely customary rather than authoritatively inherited.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"tradition","rationale":"‘The tradition of the elders’ is default because paradosis directly names what has been handed over and remains the established English category. ‘What the elders handed down’ usefully exposes the transmission image but expands the compact noun.","evidence":{"external":null,"internal":null},"options":[{"id":"tradition","text":"the tradition of the elders","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"handed","text":"what the elders handed down","description":"Transmission image","isDefault":false,"witnesses":null},{"id":"teaching","text":"the elders’ inherited teaching","description":"Authority foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Corban","book":"Mark","chapter":7,"decisionKey":"m7Corban","source":{"greekPresented":"κορβᾶν, ὅ ἐστιν δῶρον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Mark’s Aramaic term Corban appear?","summary":"Mark preserves the loanword korban and immediately translates it as a gift or offering dedicated to God.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"‘Corban—that is, a gift’ is default because Mark himself preserves both the Semitic loanword and its Greek gloss. Using only ‘offering’ or ‘gift’ discards either the uttered term or the narrator’s explicit act of interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Corban—that is, a gift","description":"Project default · loanword and gloss","isDefault":true,"witnesses":null},{"id":"offering","text":"an offering dedicated to God","description":"Function explained","isDefault":false,"witnesses":null},{"id":"gift","text":"a gift","description":"Translation only","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Nullify","book":"Mark","chapter":7,"decisionKey":"m7Nullify","source":{"greekPresented":"ἀκυροῦντες τὸν λόγον τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does their tradition do to God’s word?","summary":"Akyroō means invalidate, cancel, or deprive of authority—not simply ignore.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"nullify","rationale":"‘Nullifying the word of God’ is default because akyroō carries legal-authoritative force: their practice deprives the word of operative validity. ‘Ignore’ would be too weak, while ‘cancel’ is direct but less precise about invalidation.","evidence":{"external":null,"internal":null},"options":[{"id":"nullify","text":"nullifying the word of God","description":"Project default · legal force","isDefault":true,"witnesses":null},{"id":"invalidate","text":"invalidating God’s word","description":"Authority foregrounded","isDefault":false,"witnesses":null},{"id":"cancel","text":"canceling God’s word","description":"Direct result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Verse16","book":"Mark","chapter":7,"decisionKey":"m7Verse16","source":{"greekPresented":"εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω / omit","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the saying about ears to hear belong after verse 15?","summary":"The sentence is absent from the strongest early witnesses and appears widely later, likely imported from Mark’s repeated formula elsewhere.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the strongest early witnesses move directly from verse 15 to the private explanation. The familiar ears-to-hear formula is easily imported from elsewhere in Mark.","evidence":{"external":"Omit: א, B, L, Δ, 0274 and important early versions; include: A, D, W, Θ, families 1/13 and the broad later tradition.","internal":"The sentence exactly matches a reusable dominical formula and smooths the public saying’s close, giving copyists a clear motive for addition."},"options":[{"id":"omit","text":"[The earliest recoverable text has no verse 16.]","description":"Project default · shorter early text","isDefault":true,"witnesses":"omit verse · א, B, L, Δ, 0274"},{"id":"include","text":"If anyone has ears to hear, let that one hear","description":"Later traditional verse","isDefault":false,"witnesses":"include verse · A, D, W, Θ, families 1/13, Byzantine tradition"},{"id":"open","text":"[If anyone has ears to hear, let that one hear]","description":"Variant bracketed","isDefault":false,"witnesses":"Display option · later verse bracketed"}],"revisionHistory":[]},
{"id":"mark.7.m7CleanFoods","book":"Mark","chapter":7,"decisionKey":"m7CleanFoods","source":{"greekPresented":"καθαρίζων πάντα τὰ βρώματα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who or what is ‘cleansing all foods’?","summary":"The masculine participle can be heard as the narrator’s conclusion about Jesus—‘declaring all foods clean’—or attached to the digestive process that sends food into the latrine.","layers":["GRAMMAR","BOUNDARY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"declaring","rationale":"The narrator’s conclusion is the working default because the masculine participle most naturally relates to Jesus as the implied speaker, but the digestive-process construal has a substantial grammatical history.","evidence":{"external":null,"internal":"Greek case and discourse attachment pull in different directions: the participle is masculine nominative, while the nearest digestive nouns are neuter; punctuation is editorial."},"options":[{"id":"declaring","text":"Thus he declared all foods clean","description":"Project default · narrator’s conclusion","isDefault":true,"witnesses":null},{"id":"cleansing","text":"cleansing all foods","description":"Digestive sequence retained","isDefault":false,"witnesses":null},{"id":"open","text":"[thereby cleansing / declaring clean] all foods","description":"Syntactic fork visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Reasonings","book":"Mark","chapter":7,"decisionKey":"m7Reasonings","source":{"greekPresented":"οἱ διαλογισμοὶ οἱ κακοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What first comes out from the human heart?","summary":"Dialogismoi are reasonings, deliberations, or thoughts. Kakoi marks them as harmful or evil.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"reasonings","rationale":"‘Harmful reasonings’ is default because dialogismoi names active deliberations or reasoned considerations, not merely passing mental content, and kakoi can denote what is harmful or bad. ‘Evil thoughts’ is natural but flattens both terms.","evidence":{"external":null,"internal":null},"options":[{"id":"reasonings","text":"harmful reasonings","description":"Project default · cognitive process","isDefault":true,"witnesses":null},{"id":"thoughts","text":"evil thoughts","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"schemes","text":"wicked schemes","description":"Intent foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Syrophoenician","book":"Mark","chapter":7,"decisionKey":"m7Syrophoenician","source":{"greekPresented":"Ἑλληνίς, Συροφοινίκισσα τῷ γένει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Mark identify the woman?","summary":"She is Greek in language or cultural identity and Syrophoenician by genos—birth, people, or ethnic origin.","layers":["GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"race","rationale":"‘Greek, Syrophoenician by race’ is the working default because it preserves Mark’s distinction between Hellēnis and genos rather than collapsing both into a generic Gentile identity. Genos can mean birth, people, descent, or ethnic stock, so no English category is exact.","evidence":{"external":null,"internal":null},"options":[{"id":"race","text":"Greek, Syrophoenician by race","description":"Project default · categories distinguished","isDefault":true,"witnesses":null},{"id":"birth","text":"a Greek-speaking Syrophoenician by birth","description":"Language and origin","isDefault":false,"witnesses":null},{"id":"woman","text":"a Gentile woman of Syrophoenician origin","description":"Religious boundary foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7ChildrenDogs","book":"Mark","chapter":7,"decisionKey":"m7ChildrenDogs","source":{"greekPresented":"τὰ τέκνα… τοῖς κυναρίοις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the children-and-dogs saying retain its force?","summary":"Kynaria is a diminutive, often house-dogs or little dogs. The diminutive softens scale but does not erase the unequal household order in the saying.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"little","rationale":"‘The children … the little dogs’ is default because it preserves teknon and kynarion, including the latter’s diminutive form, without erasing the saying’s unequal household order. ‘Household dogs’ clarifies the domestic scene but supplies a setting-based classification.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"the children… the little dogs","description":"Project default · diminutive retained","isDefault":true,"witnesses":null},{"id":"dogs","text":"the children… the dogs","description":"Social edge foregrounded","isDefault":false,"witnesses":null},{"id":"house","text":"the children… the household dogs","description":"Domestic setting foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Crumbs","book":"Mark","chapter":7,"decisionKey":"m7Crumbs","source":{"greekPresented":"ἀπὸ τῶν ψιχίων τῶν παιδίων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the little dogs receive beneath the table?","summary":"The wording is ‘from the crumbs of the little children,’ maintaining the paired diminutives and the image of overflow.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"little","rationale":"‘From the crumbs of the little children’ is default because it preserves the preposition and the paired diminutive language continuing the household image. The familiar claim that crumbs fall from the table supplies an action absent from this sentence.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"from the crumbs of the little children","description":"Project default · paired diminutives","isDefault":true,"witnesses":null},{"id":"children","text":"the children’s crumbs","description":"Natural English","isDefault":false,"witnesses":null},{"id":"fall","text":"the crumbs that fall from the children’s table","description":"Action supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7DemonGone","book":"Mark","chapter":7,"decisionKey":"m7DemonGone","source":{"greekPresented":"ἐξεληλυθὸς τὸ δαιμόνιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the woman discover at home?","summary":"The perfect participle presents the demon as having gone out with the resulting absence still in effect.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"gone","rationale":"‘The demon had gone out’ is default because the perfect participle portrays completed departure with the absence still in effect. ‘Her daughter was free’ states the outcome but shifts the grammatical subject away from the demon Mark explicitly names.","evidence":{"external":null,"internal":null},"options":[{"id":"gone","text":"the demon had gone out","description":"Project default · resulting state","isDefault":true,"witnesses":null},{"id":"left","text":"the demon had left her","description":"Object supplied","isDefault":false,"witnesses":null},{"id":"freed","text":"her daughter was free of the demon","description":"Outcome foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Speech","book":"Mark","chapter":7,"decisionKey":"m7Speech","source":{"greekPresented":"κωφὸν καὶ μογιλάλον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What condition does the brought man have?","summary":"Kōphos can mean deaf or mute; mogilalos means speaking with difficulty. Together they describe deafness with severely impaired speech.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"impaired","rationale":"‘Deaf and speech-impaired’ is default because the two adjectives together distinguish hearing loss from difficult speech without overstating total muteness. ‘Speaking with difficulty’ is mechanically transparent but less compact in the narrative.","evidence":{"external":null,"internal":null},"options":[{"id":"impaired","text":"deaf and speech-impaired","description":"Project default · both conditions","isDefault":true,"witnesses":null},{"id":"mute","text":"deaf and nearly mute","description":"Severity foregrounded","isDefault":false,"witnesses":null},{"id":"stammer","text":"deaf and speaking with difficulty","description":"Verbal description","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Ephphatha","book":"Mark","chapter":7,"decisionKey":"m7Ephphatha","source":{"greekPresented":"ἐφφαθά, ὅ ἐστιν διανοίχθητι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’s Aramaic command appear?","summary":"Mark preserves the spoken Aramaic ephphatha and supplies its Greek interpretation, ‘be opened.’","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"‘Ephphatha—that is, “Be opened”’ is default because Mark transmits both Jesus’s Aramaic utterance and the narrator’s Greek interpretation. Selecting either alone removes one of the two linguistic layers intentionally preserved in the text.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Ephphatha—that is, ‘Be opened’","description":"Project default · utterance and gloss","isDefault":true,"witnesses":null},{"id":"aramaic","text":"Ephphatha","description":"Aramaic alone","isDefault":false,"witnesses":null},{"id":"opened","text":"Be opened","description":"Translation alone","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7TongueBond","book":"Mark","chapter":7,"decisionKey":"m7TongueBond","source":{"greekPresented":"ἐλύθη ὁ δεσμὸς τῆς γλώσσης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the man’s tongue?","summary":"Mark depicts a bond or fastening of the tongue being loosened, not merely a generic recovery of speech.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"bond","rationale":"‘The bond of his tongue was loosened’ is default because it retains both desmos’s fastening image and lyō’s release. ‘His speech was restored’ gives the result naturally but eliminates the physical metaphor Mark uses to describe it.","evidence":{"external":null,"internal":null},"options":[{"id":"bond","text":"the bond of his tongue was loosened","description":"Project default · physical image","isDefault":true,"witnesses":null},{"id":"tongue","text":"his tongue was released","description":"Compact image","isDefault":false,"witnesses":null},{"id":"speech","text":"his speech was restored","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Ordered","book":"Mark","chapter":7,"decisionKey":"m7Ordered","source":{"greekPresented":"διεστείλατο αὐτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How forcefully does Jesus restrict the report?","summary":"Diastellomai means give explicit orders or strict instructions, stronger than a casual request.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"ordered","rationale":"‘He gave them strict orders’ is default because diastellomai conveys explicit, forceful instruction rather than a casual request. ‘Sternly warned’ adds an emotional tone, while the verb primarily foregrounds the authoritative restriction.","evidence":{"external":null,"internal":null},"options":[{"id":"ordered","text":"he gave them strict orders","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"commanded","text":"he commanded them","description":"Direct authority","isDefault":false,"witnesses":null},{"id":"warned","text":"he sternly warned them","description":"Tone foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.7.m7Beyond","book":"Mark","chapter":7,"decisionKey":"m7Beyond","source":{"greekPresented":"ὑπερπερισσῶς ἐξεπλήσσοντο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How intense is the crowd’s astonishment?","summary":"Mark stacks intensifiers: hyperperissōs means beyond measure or exceedingly beyond, and ekplēssō describes being struck out of one’s normal state.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"beyond","rationale":"‘Astonished beyond measure’ is default because it carries hyperperissōs’s stacked excess into readable English while retaining ekplēssō’s astonishment. The doubled-adverb option exposes more formal intensity but becomes cumbersome enough to distract from the reaction.","evidence":{"external":null,"internal":null},"options":[{"id":"beyond","text":"astonished beyond measure","description":"Project default · stacked force","isDefault":true,"witnesses":null},{"id":"overwhelmed","text":"overwhelmingly amazed","description":"Natural intensity","isDefault":false,"witnesses":null},{"id":"extreme","text":"exceedingly, extraordinarily astonished","description":"Intensifiers exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Compassion","book":"Mark","chapter":8,"decisionKey":"m8Compassion","source":{"greekPresented":"σπλαγχνίζομαι ἐπὶ τὸν ὄχλον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus feel toward the crowd?","summary":"The verb describes visceral compassion—an inward bodily response—not detached concern.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"compassion","rationale":"‘I have compassion for the crowd’ is default because it gives splanchnizomai its established force while preserving Jesus’s directed concern for the people. The inward-parts option exposes the verb’s bodily history but sounds anatomical rather than affective in contemporary English.","evidence":{"external":null,"internal":null},"options":[{"id":"compassion","text":"I have compassion for the crowd","description":"Project default · established force","isDefault":true,"witnesses":null},{"id":"moved","text":"I am moved in my inward parts for the crowd","description":"Body image exposed","isDefault":false,"witnesses":null},{"id":"pity","text":"I feel deep pity for the crowd","description":"Emotion foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Remain","book":"Mark","chapter":8,"decisionKey":"m8Remain","source":{"greekPresented":"προσμένουσίν μοι ἤδη ἡμέρας τρεῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How have the people stayed with Jesus?","summary":"Prosmenō means remain with, continue beside, or stay devoted. The dative ties their continuing presence directly to Jesus.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"remain","rationale":"‘They have remained with me three days already’ is default because it retains prosmeno’s continuing attachment, the dative relation to Jesus, and the emphatic ‘already.’ ‘Stayed’ is smoother, but it can reduce their sustained presence to lodging or duration alone.","evidence":{"external":null,"internal":null},"options":[{"id":"remain","text":"they have remained with me three days already","description":"Project default · relation retained","isDefault":true,"witnesses":null},{"id":"stayed","text":"they have stayed with me for three days","description":"Natural English","isDefault":false,"witnesses":null},{"id":"continued","text":"they have continued beside me three days","description":"Spatial force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Baskets","book":"Mark","chapter":8,"decisionKey":"m8Baskets","source":{"greekPresented":"σπυρίδας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of baskets hold the leftovers?","summary":"Spyrides are large woven baskets, distinct from the smaller kophinoi used in Mark’s feeding of the five thousand.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"large","rationale":"‘Large baskets’ is default because spyrides denotes capacious woven containers and keeps Mark’s vocabulary distinct from the kophinoi gathered after the earlier feeding. Bare ‘baskets’ loses that narrative distinction, while ‘hampers’ risks a modern domestic image.","evidence":{"external":null,"internal":null},"options":[{"id":"large","text":"large baskets","description":"Project default · distinction exposed","isDefault":true,"witnesses":null},{"id":"baskets","text":"baskets","description":"General English","isDefault":false,"witnesses":null},{"id":"woven","text":"large woven hampers","description":"Object image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Dalmanutha","book":"Mark","chapter":8,"decisionKey":"m8Dalmanutha","source":{"greekPresented":"Δαλμανουθά / Μαγαδά(ν) / Μαγδαλά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does Jesus land after the feeding?","summary":"Dalmanutha is the difficult and strongly supported name. Other witnesses replace it with Magadan or Magdala, likely attempts to identify an unfamiliar location.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"dalmanutha","rationale":"Dalmanutha is default because it is the difficult name preserved by the strongest early witnesses. The geographically familiar alternatives are readily explained as scribal identification attempts.","evidence":{"external":"Dalmanutha: א, B, L, Δ and important early versions; Magadan/Mageda: C and related witnesses; Magdala: later Greek and versional streams.","internal":"An unknown place name invites replacement by a recognizable location; independent invention of Dalmanutha is harder to explain."},"options":[{"id":"dalmanutha","text":"the region of Dalmanutha","description":"Project default · difficult early name","isDefault":true,"witnesses":"Δαλμανουθά · א, B, L, Δ, early versions"},{"id":"magadan","text":"the region of Magadan","description":"Ancient alternative","isDefault":false,"witnesses":"Μαγαδά/Μαγεδά · C and related witnesses"},{"id":"magdala","text":"the region of Magdala","description":"Later familiarized location","isDefault":false,"witnesses":"Μαγδαλά · later Greek and versional support"},{"id":"open","text":"the region of [Dalmanutha/Magadan/Magdala]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · principal place names shown"}],"revisionHistory":[]},
{"id":"mark.8.m8Sigh","book":"Mark","chapter":8,"decisionKey":"m8Sigh","source":{"greekPresented":"ἀναστενάξας τῷ πνεύματι αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus respond to the demand for a sign?","summary":"Anastenazō is a deep upward sigh or groan. Mark locates it in Jesus’s own spirit.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"sigh","rationale":"‘Sighing deeply in his spirit’ is default because it preserves anastenazo’s intensified breath or groan and Mark’s explicit location of the response within Jesus. ‘Drawing a deep breath’ can sound emotionally neutral, while ‘groaning’ may over-specify vocal distress.","evidence":{"external":null,"internal":null},"options":[{"id":"sigh","text":"sighing deeply in his spirit","description":"Project default · depth and location","isDefault":true,"witnesses":null},{"id":"groan","text":"groaning within his spirit","description":"Distress foregrounded","isDefault":false,"witnesses":null},{"id":"breath","text":"drawing a deep breath from within","description":"Physical action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8SignOath","book":"Mark","chapter":8,"decisionKey":"m8SignOath","source":{"greekPresented":"εἰ δοθήσεται…","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How absolute is Jesus’s refusal of a sign?","summary":"The Greek uses a shortened Semitic oath: literally ‘if a sign will be given,’ with the consequence left unspoken. Its force is emphatic refusal.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"none","rationale":"‘No sign will be given to this generation’ is default because it communicates the unequivocal force of the abbreviated Semitic oath in intelligible English. Reproducing only its literal ‘if’ clause preserves the form but leaves modern readers without the unspoken oath consequence needed to understand the refusal.","evidence":{"external":null,"internal":null},"options":[{"id":"none","text":"No sign will be given to this generation","description":"Project default · oath force","isDefault":true,"witnesses":null},{"id":"if","text":"If a sign shall be given to this generation…","description":"Form exposed","isDefault":false,"witnesses":null},{"id":"certainly","text":"A sign will certainly not be given to this generation","description":"Emphasis explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Herod","book":"Mark","chapter":8,"decisionKey":"m8Herod","source":{"greekPresented":"τῆς ζύμης Ἡρῴδου / τῶν Ἡρῳδιανῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose leaven does Jesus warn about?","summary":"The principal readings name Herod personally or the Herodians as a group. The difference shifts the warning’s political focus without changing the leaven image.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"herod","rationale":"Herod is the working default because it has strong early support and creates the more concrete personal parallel with the Pharisees. The Herodians reading remains ancient and meaningful.","evidence":{"external":"Herod: P45vid, א, B, L and broad support; Herodians: W, Θ, family 13 and a substantial later stream.","internal":"The familiar Markan pairing ‘Pharisees and Herodians’ could prompt replacement of the singular ruler with the political group."},"options":[{"id":"herod","text":"the leaven of Herod","description":"Project default · strong early reading","isDefault":true,"witnesses":"Ἡρῴδου · P45vid, א, B, L and broad support"},{"id":"herodians","text":"the leaven of the Herodians","description":"Ancient group reading","isDefault":false,"witnesses":"Ἡρῳδιανῶν · W, Θ, family 13 and later support"},{"id":"open","text":"the leaven of [Herod/the Herodians]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · personal/group reading shown"}],"revisionHistory":[]},
{"id":"mark.8.m8Discuss","book":"Mark","chapter":8,"decisionKey":"m8Discuss","source":{"greekPresented":"διελογίζοντο πρὸς ἀλλήλους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the disciples doing among themselves?","summary":"Dialogizomai can mean reason, deliberate, debate, or dispute. Their repeated reasoning reveals misunderstanding rather than neutral conversation.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"reasoning","rationale":"‘They were reasoning with one another’ is default because it preserves dialogizomai and its link with Mark’s recurring language of inward deliberation and misunderstanding. ‘Discussing’ is more idiomatic but neutralizes that lexical thread; ‘arguing’ adds interpersonal conflict the verb does not require.","evidence":{"external":null,"internal":null},"options":[{"id":"reasoning","text":"they were reasoning with one another","description":"Project default · repeated Markan verb","isDefault":true,"witnesses":null},{"id":"discussing","text":"they were discussing among themselves","description":"Natural English","isDefault":false,"witnesses":null},{"id":"arguing","text":"they were arguing with one another","description":"Conflict foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Hardened","book":"Mark","chapter":8,"decisionKey":"m8Hardened","source":{"greekPresented":"πεπωρωμένην ἔχετε τὴν καρδίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has happened to the disciples’ heart?","summary":"The perfect participle describes a heart made hard or calloused and remaining in that condition.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"hardened","rationale":"‘Do you have your heart hardened?’ is default because the perfect participle presents a completed hardening whose condition persists, while retaining Mark’s heart image. ‘Calloused’ vividly conveys porosis but changes the metaphor’s conventional wording; ‘understanding closed’ interprets rather than translates it.","evidence":{"external":null,"internal":null},"options":[{"id":"hardened","text":"Do you have your heart hardened?","description":"Project default · resulting state","isDefault":true,"witnesses":null},{"id":"calloused","text":"Has your heart become calloused?","description":"Physical image","isDefault":false,"witnesses":null},{"id":"closed","text":"Is your understanding still closed?","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Trees","book":"Mark","chapter":8,"decisionKey":"m8Trees","source":{"greekPresented":"βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the partially healed man’s broken comparison sound?","summary":"His speech is compressed and visually uncertain: ‘I see the humans, because like trees I see [them] walking.’ Smooth English can erase the unstable perception.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"direct","rationale":"‘I see the people, because I see them like trees walking’ is the working default because its awkward coordination lets the partially healed man’s unstable perception remain audible. The smoother alternatives clarify the comparison by reorganizing or supplying relationships that the compressed Greek leaves disoriented.","evidence":{"external":null,"internal":null},"options":[{"id":"direct","text":"I see the people, because I see them like trees walking","description":"Project default · disorientation retained","isDefault":true,"witnesses":null},{"id":"trees","text":"I see people—they look like trees walking around","description":"Natural English","isDefault":false,"witnesses":null},{"id":"shapes","text":"I can see people, but they are moving shapes like trees","description":"Perception explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Clearly","book":"Mark","chapter":8,"decisionKey":"m8Clearly","source":{"greekPresented":"ἐνέβλεπεν τηλαυγῶς ἅπαντα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How complete is the man’s restored sight?","summary":"Tēlaugōs means clearly at a distance or with far-shining clarity; hapanta intensifies the completeness of what he sees.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"clearly","rationale":"‘He was seeing everything clearly, even at a distance’ is default because it preserves hapanta’s totality and makes the rare adverb telaugos’s distance or far-clarity nuance visible. ‘Perfectly’ states the healing’s result but hides the distinctive visual term Mark chose.","evidence":{"external":null,"internal":null},"options":[{"id":"clearly","text":"he was seeing everything clearly, even at a distance","description":"Project default · rare adverb exposed","isDefault":true,"witnesses":null},{"id":"plainly","text":"he saw everything plainly","description":"Compact English","isDefault":false,"witnesses":null},{"id":"perfectly","text":"he could see everything perfectly","description":"Outcome foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Village","book":"Mark","chapter":8,"decisionKey":"m8Village","source":{"greekPresented":"μηδὲ εἰς τὴν κώμην εἰσέλθῃς / expanded","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What instruction ends the Bethsaida healing?","summary":"The early text tells the man not to enter the village. A widespread expansion adds that he must not tell anyone in the village.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The shorter command is default because it has decisive early support. The added prohibition against telling anyone resembles Mark’s secrecy instructions and naturally clarifies the purpose.","evidence":{"external":"Shorter: א, B, L and important early versions; expanded: A, C, D, W, Θ, families 1/13 and the broad later tradition.","internal":"A familiar command not to report a healing is easier to add than for early diverse witnesses to omit together."},"options":[{"id":"short","text":"Do not even enter into the village","description":"Project default · shorter early reading","isDefault":true,"witnesses":"μηδὲ εἰς τὴν κώμην εἰσέλθῃς · א, B, L"},{"id":"tell","text":"Do not enter the village or tell anyone in it","description":"Expanded traditional reading","isDefault":false,"witnesses":"expanded prohibition · A, C, D, W, Θ, families 1/13, Byzantine tradition"},{"id":"open","text":"Do not enter the village [or tell anyone in it]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added report clause bracketed"}],"revisionHistory":[]},
{"id":"mark.8.m8Confession","book":"Mark","chapter":8,"decisionKey":"m8Confession","source":{"greekPresented":"σὺ εἶ ὁ χριστός / expanded","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter confess about Jesus?","summary":"The earliest form is the compact ‘You are the Christ.’ Later witnesses expand it with titles familiar from Matthew’s parallel confession.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"christ","rationale":"The compact confession is default because it is strongly early and characteristically Markan. The longer title transparently harmonizes the passage toward Matthew 16:16.","evidence":{"external":"‘You are the Christ’: א, B, C, D, L, W, Δ and broad early support; expanded Son-of-God forms occur in later witnesses.","internal":"The fuller Matthean confession is familiar and devotionally attractive, providing a direct motive for expansion."},"options":[{"id":"christ","text":"You are the Christ","description":"Project default · compact early reading","isDefault":true,"witnesses":"σὺ εἶ ὁ χριστός · א, B, C, D, L, W, Δ"},{"id":"son","text":"You are the Christ, the Son of the living God","description":"Later harmonized expansion","isDefault":false,"witnesses":"expanded Son-of-the-living-God reading · later harmonizing witnesses"},{"id":"open","text":"You are the Christ [the Son of the living God]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expansion bracketed"}],"revisionHistory":[]},
{"id":"mark.8.m8Warned","book":"Mark","chapter":8,"decisionKey":"m8Warned","source":{"greekPresented":"ἐπετίμησεν αὐτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus restrict the disciples’ confession?","summary":"Epitimaō means rebuke, censure, or warn sternly. ‘Ordered’ conveys authority but can hide the sharp tone.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"rebuked","rationale":"‘He rebuked them’ is default because epitimao carries sharp corrective force and deliberately repeats the verb that frames Peter’s rebuke and Jesus’s counter-rebuke in the following scene. ‘Ordered’ conveys authority but erases that conspicuous lexical link.","evidence":{"external":null,"internal":null},"options":[{"id":"rebuked","text":"he rebuked them","description":"Project default · sharp force","isDefault":true,"witnesses":null},{"id":"warned","text":"he sternly warned them","description":"Restriction foregrounded","isDefault":false,"witnesses":null},{"id":"ordered","text":"he ordered them","description":"Authority foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Must","book":"Mark","chapter":8,"decisionKey":"m8Must","source":{"greekPresented":"δεῖ τὸν υἱὸν τοῦ ἀνθρώπου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of necessity governs the Son of Man’s suffering?","summary":"Dei expresses necessity: it is necessary, it must happen, or it belongs to what is required. The source of necessity is not grammatically named.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"necessary","rationale":"‘It is necessary for the Son of Man’ is default because the impersonal construction preserves dei’s necessity without naming its source or turning it into personal compulsion. ‘Must’ is natural English, while ‘destined’ adds an interpretation of providential purpose not stated by the verb alone.","evidence":{"external":null,"internal":null},"options":[{"id":"necessary","text":"it is necessary for the Son of Man","description":"Project default · impersonal grammar","isDefault":true,"witnesses":null},{"id":"must","text":"the Son of Man must","description":"Natural English","isDefault":false,"witnesses":null},{"id":"destined","text":"the Son of Man is destined to","description":"Purpose interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Rejected","book":"Mark","chapter":8,"decisionKey":"m8Rejected","source":{"greekPresented":"ἀποδοκιμασθῆναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the authorities do to the Son of Man?","summary":"Apodokimazō means reject after testing or deem unworthy—more formal than merely disliking him.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"rejected","rationale":"‘Be rejected’ is default because apodokimazo denotes rejection after assessment and is the established concise equivalent in this passion prediction. ‘Disapproved’ exposes the evaluative background but sounds too mild; ‘repudiated’ adds a more institutional register than the sentence requires.","evidence":{"external":null,"internal":null},"options":[{"id":"rejected","text":"be rejected","description":"Project default · established force","isDefault":true,"witnesses":null},{"id":"disapproved","text":"be examined and disapproved","description":"Evaluation exposed","isDefault":false,"witnesses":null},{"id":"repudiated","text":"be repudiated","description":"Institutional rejection","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Rebuke","book":"Mark","chapter":8,"decisionKey":"m8Rebuke","source":{"greekPresented":"ἐπιτιμᾶν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter begin doing to Jesus?","summary":"The same strong verb used for silencing hostile powers is applied to Peter’s response to Jesus.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"rebuke","rationale":"‘Began to rebuke him’ is default because it preserves both the inceptive construction and epitimao, the same forceful verb used on either side of Peter’s action. ‘Correct sharply’ explains Peter’s apparent intent, but it breaks the deliberate verbal chain in the scene.","evidence":{"external":null,"internal":null},"options":[{"id":"rebuke","text":"began to rebuke him","description":"Project default · repeated verb","isDefault":true,"witnesses":null},{"id":"correct","text":"began to correct him sharply","description":"Intent foregrounded","isDefault":false,"witnesses":null},{"id":"protest","text":"began protesting against him","description":"Resistance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Mind","book":"Mark","chapter":8,"decisionKey":"m8Mind","source":{"greekPresented":"οὐ φρονεῖς τὰ τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is Peter failing to set his mind upon?","summary":"Phroneō concerns orientation, disposition, or setting one’s mind—not merely possessing information.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"mind","rationale":"‘You do not set your mind on the things of God’ is default because phroneo describes an active orientation or disposition rather than the mere possession of thoughts. The alternatives foreground cognition or concern but narrow the allegiance-shaped contrast with human things.","evidence":{"external":null,"internal":null},"options":[{"id":"mind","text":"you do not set your mind on the things of God","description":"Project default · orientation","isDefault":true,"witnesses":null},{"id":"think","text":"you are not thinking God’s thoughts","description":"Cognition foregrounded","isDefault":false,"witnesses":null},{"id":"concern","text":"your concerns are not God’s concerns","description":"Allegiance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Deny","book":"Mark","chapter":8,"decisionKey":"m8Deny","source":{"greekPresented":"ἀπαρνησάσθω ἑαυτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must a follower do regarding the self?","summary":"Aparneomai is disown or deny utterly. The reflexive points to renouncing self-claim, not pretending the self does not exist.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"deny","rationale":"‘Let that one deny himself’ is default because it directly preserves aparneomai’s strong renunciation and its reflexive object without deciding exactly how self-denial is enacted. ‘Renounce self-rule’ helpfully interprets the demand but supplies a particular theological explanation beyond the wording.","evidence":{"external":null,"internal":null},"options":[{"id":"deny","text":"let that one deny himself","description":"Project default · traditional directness","isDefault":true,"witnesses":null},{"id":"disown","text":"let that one disown the self","description":"Allegiance foregrounded","isDefault":false,"witnesses":null},{"id":"renounce","text":"let that one renounce self-rule","description":"Implication unpacked","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Soul","book":"Mark","chapter":8,"decisionKey":"m8Soul","source":{"greekPresented":"ψυχὴν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What can a person save, lose, or exchange?","summary":"Psychē can mean life, self, person, or soul. Mark’s wordplay moves between present life and the whole self, which no single English term fully preserves.","layers":["GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"life","rationale":"‘Life’ is the working default because psyche first names the life one tries to preserve or loses under persecution, keeping the sayings grounded in the immediate cost of discipleship. ‘Soul’ and ‘whole self’ expose wider personal stakes, but each resolves Mark’s deliberate movement between living and the person as a whole.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"life","description":"Project default · immediate sense","isDefault":true,"witnesses":null},{"id":"soul","text":"soul","description":"Traditional enduring-self sense","isDefault":false,"witnesses":null},{"id":"self","text":"whole self","description":"Personal totality","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Gain","book":"Mark","chapter":8,"decisionKey":"m8Gain","source":{"greekPresented":"κερδῆσαι τὸν κόσμον ὅλον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What imagined profit does Jesus contrast with losing oneself?","summary":"Kerdainō is gain or profit; the saying adopts commercial language and then overturns its accounting.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"gain","rationale":"‘Gain the whole world’ is default because it retains kerdaino’s compact commercial metaphor and the total scope of kosmon holon. ‘Profit by acquiring’ explains the transaction but turns one vivid verb into an interpretive phrase; ‘possess’ loses the accounting language.","evidence":{"external":null,"internal":null},"options":[{"id":"gain","text":"gain the whole world","description":"Project default · commercial image","isDefault":true,"witnesses":null},{"id":"profit","text":"profit by acquiring the whole world","description":"Transaction foregrounded","isDefault":false,"witnesses":null},{"id":"possess","text":"possess the entire world","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.8.m8Ashamed","book":"Mark","chapter":8,"decisionKey":"m8Ashamed","source":{"greekPresented":"ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What relationship to Jesus and his words is condemned?","summary":"The verb means feel shame toward, be embarrassed by, or repudiate publicly. It involves social allegiance, not private emotion alone.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"ashamed","rationale":"‘Is ashamed of me and my words’ is default because it preserves the reciprocal shame verb and keeps both Jesus and his sayings as its explicit objects. ‘Publicly repudiates’ makes the allegiance dimension clear but adds publicity and an outward act that the verb can imply without always requiring.","evidence":{"external":null,"internal":null},"options":[{"id":"ashamed","text":"is ashamed of me and my words","description":"Project default · direct relation","isDefault":true,"witnesses":null},{"id":"repudiates","text":"publicly repudiates me and my words","description":"Allegiance foregrounded","isDefault":false,"witnesses":null},{"id":"embarrassed","text":"is embarrassed by me and what I say","description":"Social emotion","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Power","book":"Mark","chapter":9,"decisionKey":"m9Power","source":{"greekPresented":"ἐληλυθυῖαν ἐν δυνάμει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will some see God’s kingdom arrive?","summary":"The perfect participle presents the kingdom as having come with its resulting presence established; dynamis is power or effective capacity.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"come","rationale":"‘Having come in power’ is default because the perfect participle presents God’s kingdom as arrived with its effective presence established, while en dynamei preserves the manner of that arrival. ‘Arrive with power’ is smoother but loses the resulting-state aspect.","evidence":{"external":null,"internal":null},"options":[{"id":"come","text":"having come in power","description":"Project default · aspect retained","isDefault":true,"witnesses":null},{"id":"arrive","text":"arrive with power","description":"Natural English","isDefault":false,"witnesses":null},{"id":"established","text":"established in effective power","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Transfigured","book":"Mark","chapter":9,"decisionKey":"m9Transfigured","source":{"greekPresented":"μετεμορφώθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to Jesus before the three disciples?","summary":"Metamorphoō describes a change of form or outward appearance. ‘Transfigured’ preserves the traditional technical term but can conceal the verb’s plain force.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"transfigured","rationale":"‘He was transfigured before them’ is default because it preserves metamorphoo’s change of form and the established term linking this scene across the Gospel tradition. ‘His appearance was changed’ states only the visible result and may narrow the transformation to surface perception.","evidence":{"external":null,"internal":null},"options":[{"id":"transfigured","text":"he was transfigured before them","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"transformed","text":"his form was transformed before them","description":"Verb unpacked","isDefault":false,"witnesses":null},{"id":"changed","text":"his appearance was changed before them","description":"Visible result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Bleacher","book":"Mark","chapter":9,"decisionKey":"m9Bleacher","source":{"greekPresented":"οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Mark compare the whiteness of Jesus’s garments?","summary":"Mark uses an earthy trade comparison: no fuller or cloth-bleacher on earth could whiten them that way.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"fuller","rationale":"‘As no fuller on earth is able to whiten them’ is default because it retains Mark’s concrete comparison with an ancient cloth worker and the emphatic earthly limitation. ‘Cloth-bleacher’ explains the trade, while the generalized human-process option removes Mark’s deliberately ordinary occupational image.","evidence":{"external":null,"internal":null},"options":[{"id":"fuller","text":"as no fuller on earth is able to whiten them","description":"Project default · ancient trade","isDefault":true,"witnesses":null},{"id":"bleacher","text":"whiter than any cloth-bleacher on earth could make them","description":"Occupation explained","isDefault":false,"witnesses":null},{"id":"human","text":"whiter than any human process on earth could produce","description":"Meaning generalized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Overshadow","book":"Mark","chapter":9,"decisionKey":"m9Overshadow","source":{"greekPresented":"νεφέλη ἐπισκιάζουσα αὐτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the cloud do to those on the mountain?","summary":"Episkiazō means overshadow or cast a covering shadow, language associated with divine presence.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"overshadow","rationale":"‘A cloud overshadowing them’ is default because it translates episkiazo directly and preserves the scriptural divine-presence resonance of a covering shadow. ‘Covered’ is visually clear but less evocative; ‘enveloped’ suggests immersion beyond what the participle itself specifies.","evidence":{"external":null,"internal":null},"options":[{"id":"overshadow","text":"a cloud overshadowing them","description":"Project default · scriptural image","isDefault":true,"witnesses":null},{"id":"covered","text":"a cloud covered them","description":"Visible action","isDefault":false,"witnesses":null},{"id":"enveloped","text":"a cloud enveloped them","description":"Immersion foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Beloved","book":"Mark","chapter":9,"decisionKey":"m9Beloved","source":{"greekPresented":"ὁ υἱός μου ὁ ἀγαπητός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the voice identify Jesus?","summary":"Agapētos can mean beloved, dearly loved, or only/unique in some relational settings. The command to listen follows the identification.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"beloved","rationale":"‘This is my beloved Son’ is default because agapetos most directly expresses the Father’s dearly loved relation to the Son and preserves the recognized title. Recasting it as ‘the beloved one’ exposes Greek structure but makes the identification less natural in English.","evidence":{"external":null,"internal":null},"options":[{"id":"beloved","text":"This is my beloved Son","description":"Project default · direct title","isDefault":true,"witnesses":null},{"id":"loved","text":"This is my dearly loved Son","description":"Affection foregrounded","isDefault":false,"witnesses":null},{"id":"chosen","text":"This is my Son, the beloved one","description":"Title structure exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Risen","book":"Mark","chapter":9,"decisionKey":"m9Risen","source":{"greekPresented":"ἐκ νεκρῶν ἀναστῆναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What saying are the disciples trying to understand?","summary":"The phrase is literally rise from among the dead ones, emphasizing emergence from the realm of the dead.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"rise","rationale":"‘To rise from the dead’ is default because it is clear established English for the idiom while retaining resurrection as an action. ‘From among the dead ones’ exposes the plural and spatial force more mechanically, but becomes conspicuous enough to distract from the disciples’ question.","evidence":{"external":null,"internal":null},"options":[{"id":"rise","text":"to rise from the dead","description":"Project default · established rendering","isDefault":true,"witnesses":null},{"id":"among","text":"to rise from among the dead ones","description":"Plural image exposed","isDefault":false,"witnesses":null},{"id":"resurrection","text":"resurrection out from the dead","description":"Event foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Restore","book":"Mark","chapter":9,"decisionKey":"m9Restore","source":{"greekPresented":"ἀποκαθιστάνει πάντα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will Elijah do?","summary":"Apokathistēmi means restore or return something to its former state. The object is ‘all things,’ left broad in the saying.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"restore","rationale":"‘Restores all things’ is default because apokathistemi directly names return to a former or proper condition and leaves Mark’s sweeping object ‘all things’ intact. ‘Sets everything right’ interprets the result, while ‘reestablishes’ narrows restoration toward institutional order.","evidence":{"external":null,"internal":null},"options":[{"id":"restore","text":"restores all things","description":"Project default · broad object","isDefault":true,"witnesses":null},{"id":"setRight","text":"sets everything right","description":"Function foregrounded","isDefault":false,"witnesses":null},{"id":"reestablish","text":"reestablishes all things","description":"Order foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Faithless","book":"Mark","chapter":9,"decisionKey":"m9Faithless","source":{"greekPresented":"ὦ γενεὰ ἄπιστος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the generation?","summary":"Apistos can mean faithless, untrusting, or unbelieving. The lament concerns failed trust, not a lack of religious identity.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"faithless","rationale":"‘O faithless generation’ is default because apistos describes failed fidelity or trust and lets Jesus’s lament remain relational rather than merely intellectual. ‘Unbelieving’ is familiar but can sound like the absence of doctrinal assent; ‘untrusting’ is precise but less idiomatic.","evidence":{"external":null,"internal":null},"options":[{"id":"faithless","text":"O faithless generation","description":"Project default · relational force","isDefault":true,"witnesses":null},{"id":"untrusting","text":"O untrusting generation","description":"Trust language","isDefault":false,"witnesses":null},{"id":"unbelieving","text":"O unbelieving generation","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9IfCan","book":"Mark","chapter":9,"decisionKey":"m9IfCan","source":{"greekPresented":"τὸ εἰ δύνῃ / εἰ δύνασαι πιστεῦσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus echo ‘If you can,’ or say ‘If you can believe’ ?","summary":"The difficult early form turns the father’s own words back upon him: ‘The “if you can”!’ A later stream adds ‘believe,’ making the condition explicit.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"echo","rationale":"The abrupt echo ‘The “if you can”!’ is default because it is the strongly attested, more difficult wording; the expanded reading smooths Jesus’ reply into a familiar maxim about belief.","evidence":{"external":"The concise reading is supported by א, B, C*, L, W and Δ; the expansion appears in A, C², D, K, Θ and the later tradition.","internal":"Copyists had a clear motive to clarify the elliptical article-plus-quotation construction and supply ‘believe.’"},"options":[{"id":"echo","text":"The ‘if you can’! All things are possible for the one trusting","description":"Project default · difficult early form","isDefault":true,"witnesses":"τὸ εἰ δύνῃ · א, B, C*, L, W, Δ, 33"},{"id":"believe","text":"If you can believe, all things are possible for the one trusting","description":"Expanded traditional reading","isDefault":false,"witnesses":"εἰ δύνασαι πιστεῦσαι · A, C², D, K, Θ, later tradition"},{"id":"open","text":"If you can [believe]—all things are possible for the one trusting","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expanded words bracketed"}],"revisionHistory":[]},
{"id":"mark.9.m9Unbelief","book":"Mark","chapter":9,"decisionKey":"m9Unbelief","source":{"greekPresented":"βοήθει μου τῇ ἀπιστίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the father ask Jesus to help?","summary":"The dative phrase is compact: ‘help my unbelief/untrust.’ It can mean overcome it, support him within it, or come to its aid.","layers":["GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"help","rationale":"‘Help my lack of trust’ is the working default because it keeps apistia aligned with the passage’s trust vocabulary without implying that the father possesses no trust at all. The compact dative remains semantically open, so ‘overcome my distrust’ would over-specify the kind of help requested.","evidence":{"external":null,"internal":null},"options":[{"id":"help","text":"Help my lack of trust","description":"Project default · trust vocabulary","isDefault":true,"witnesses":null},{"id":"unbelief","text":"Help my unbelief","description":"Traditional compact form","isDefault":false,"witnesses":null},{"id":"overcome","text":"Help me overcome my distrust","description":"Requested result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Prayer","book":"Mark","chapter":9,"decisionKey":"m9Prayer","source":{"greekPresented":"ἐν προσευχῇ / ἐν προσευχῇ καὶ νηστείᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does this kind come out by prayer alone or prayer and fasting?","summary":"The strongest early witnesses read prayer alone. ‘And fasting’ is ancient but expands the saying into a paired ascetic practice.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"prayer","rationale":"Prayer alone is default because the shortest form has the strongest early support. ‘And fasting’ is an ancient ascetic expansion that became dominant later.","evidence":{"external":"Prayer alone is supported by א*, B and important early witnesses; prayer and fasting by א², A, C, D, K, W, Θ and the Byzantine tradition.","internal":"Fasting naturally entered beside prayer as a paired spiritual discipline; coordinated early removal is less likely."},"options":[{"id":"prayer","text":"by prayer","description":"Project default · shorter early reading","isDefault":true,"witnesses":"ἐν προσευχῇ · א*, B and early support"},{"id":"fasting","text":"by prayer and fasting","description":"Ancient expanded reading","isDefault":false,"witnesses":"ἐν προσευχῇ καὶ νηστείᾳ · א², A, C, D, K, W, Θ, Byzantine tradition"},{"id":"open","text":"by prayer [and fasting]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added discipline bracketed"}],"revisionHistory":[]},
{"id":"mark.9.m9Delivered","book":"Mark","chapter":9,"decisionKey":"m9Delivered","source":{"greekPresented":"παραδίδοται εἰς χεῖρας ἀνθρώπων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is happening to the Son of Man?","summary":"The present passive can be vivid or imminent: he is being handed over into human hands. The agent doing the handing over is not named here.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"handed","rationale":"‘Is being handed over into human hands’ is default because it preserves the vivid present passive, Mark’s hand-to-hands image, and the unnamed agent. ‘Betrayed’ prematurely identifies the kind of handing over, while a future tense loses the prediction’s imminent vividness.","evidence":{"external":null,"internal":null},"options":[{"id":"handed","text":"is being handed over into human hands","description":"Project default · tense and image","isDefault":true,"witnesses":null},{"id":"betrayed","text":"is being betrayed into the hands of men","description":"Human agent implied","isDefault":false,"witnesses":null},{"id":"delivered","text":"will be delivered into human hands","description":"Future sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Greatest","book":"Mark","chapter":9,"decisionKey":"m9Greatest","source":{"greekPresented":"τίς μείζων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What were the disciples debating on the road?","summary":"The comparative is literally ‘who is greater,’ which may ask about rank among them rather than an abstract title of ‘the greatest.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"greater","rationale":"‘Who was greater’ is default because the Greek uses a comparative, presenting the disciples’ debate as relative rank among them. ‘The greatest’ is natural traditional English but silently turns the comparative into a superlative and makes the question more absolute.","evidence":{"external":null,"internal":null},"options":[{"id":"greater","text":"who was greater","description":"Project default · comparative retained","isDefault":true,"witnesses":null},{"id":"greatest","text":"who was the greatest","description":"Traditional superlative","isDefault":false,"witnesses":null},{"id":"rank","text":"who ranked above the others","description":"Status foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Child","book":"Mark","chapter":9,"decisionKey":"m9Child","source":{"greekPresented":"ἐναγκαλισάμενος αὐτό","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus receive the child?","summary":"Enankalizomai means take into the bent arms or embrace. Mark depicts bodily welcome before the teaching about receiving.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"arms","rationale":"‘Taking it into his arms’ is default because enankalizomai depicts the concrete bodily act of gathering the child into bent arms before Jesus speaks about welcome. ‘Embracing’ foregrounds affection appropriately but compresses the physical staging Mark narrates.","evidence":{"external":null,"internal":null},"options":[{"id":"arms","text":"taking it into his arms","description":"Project default · physical action","isDefault":true,"witnesses":null},{"id":"embrace","text":"embracing the child","description":"Affection foregrounded","isDefault":false,"witnesses":null},{"id":"hold","text":"holding the child close","description":"Natural image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Us","book":"Mark","chapter":9,"decisionKey":"m9Us","source":{"greekPresented":"οὐκ ἠκολούθει ἡμῖν / οὐκ ἀκολουθεῖ ἡμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why did the disciples try to stop the other exorcist?","summary":"Witnesses vary between an imperfect ‘was not following us’ and present ‘does not follow us.’ The difference affects whether the complaint reports an occasion or an ongoing affiliation.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"was","rationale":"The imperfect ‘was not following us’ is default because it portrays an observed pattern and has strong early support; the present form gives a more immediate reason.","evidence":{"external":"The imperfect is represented by א, B, C, L, W and Δ; present-form support includes A, D, K, Θ and later witnesses.","internal":"The two forms are visually close and either could be normalized to the surrounding discourse."},"options":[{"id":"was","text":"because he was not following us","description":"Project default · early narrative form","isDefault":true,"witnesses":"οὐκ ἠκολούθει ἡμῖν · א, B, C, L, W, Δ"},{"id":"does","text":"because he does not follow us","description":"Ancient present reading","isDefault":false,"witnesses":"οὐκ ἀκολουθεῖ ἡμῖν · A, D, K, Θ, later tradition"},{"id":"open","text":"because he [was/is] not following us","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · aspect fork shown"}],"revisionHistory":[]},
{"id":"mark.9.m9LittleOnes","book":"Mark","chapter":9,"decisionKey":"m9LittleOnes","source":{"greekPresented":"τῶν μικρῶν τούτων τῶν πιστευόντων [εἰς ἐμέ]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus explicitly say the little ones trust ‘in me’ ?","summary":"The phrase ‘in me’ has strong support but is absent from an important early stream. ‘Little ones’ may include vulnerable disciples rather than only children.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"me","rationale":"‘Who trust in me’ is retained because it has broad early support and anchors the little ones explicitly to Jesus; a shorter ancient stream omits the phrase.","evidence":{"external":"The phrase is supported by א, B, C, L, W and Θ; omission is represented especially in D and some Old Latin witnesses.","internal":"The phrase could be lost by abbreviation or omitted as seemingly redundant, while expansion to clarify whose believers are meant is also possible."},"options":[{"id":"me","text":"these little ones who trust in me","description":"Project default · explicit relational reading","isDefault":true,"witnesses":"τῶν πιστευόντων εἰς ἐμέ · א, B, C, L, W, Θ"},{"id":"short","text":"these little ones who trust","description":"Ancient shorter reading","isDefault":false,"witnesses":"omit εἰς ἐμέ · D and some Old Latin witnesses"},{"id":"open","text":"these little ones who trust [in me]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · phrase bracketed"}],"revisionHistory":[]},
{"id":"mark.9.m9Stumble","book":"Mark","chapter":9,"decisionKey":"m9Stumble","source":{"greekPresented":"σκανδαλίσῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What harm is done to a little one—or by one’s own hand?","summary":"Skandalizō means cause to stumble, ensnare, or become a cause of ruin. No one English verb covers both interpersonal harm and self-occasioned failure.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"stumble","rationale":"‘Causes to stumble’ is default because it preserves skandalizo’s recurring obstruction-and-fall image across harm to another and one’s own hand, foot, or eye. ‘Causes to sin’ states a likely moral result but erases the metaphor; ‘ensnares’ substitutes a trap image for a stumbling one.","evidence":{"external":null,"internal":null},"options":[{"id":"stumble","text":"causes to stumble","description":"Project default · repeated image","isDefault":true,"witnesses":null},{"id":"ensnares","text":"ensnares","description":"Trap image","isDefault":false,"witnesses":null},{"id":"causesSin","text":"causes to sin","description":"Moral result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Millstone","book":"Mark","chapter":9,"decisionKey":"m9Millstone","source":{"greekPresented":"μύλος ὀνικός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of millstone is placed around the offender’s neck?","summary":"The phrase is literally a donkey-driven millstone, distinguishing a large commercial stone from a small hand mill.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"donkey","rationale":"‘A donkey-driven millstone’ is default because mylos onikos specifies the large stone turned by an animal and therefore communicates its scale through Mark’s own concrete description. ‘Great’ or ‘heavy’ gives the implication but removes the distinguishing feature actually written.","evidence":{"external":null,"internal":null},"options":[{"id":"donkey","text":"a donkey-driven millstone","description":"Project default · scale exposed","isDefault":true,"witnesses":null},{"id":"great","text":"a great millstone","description":"Size foregrounded","isDefault":false,"witnesses":null},{"id":"heavy","text":"a heavy millstone","description":"Effect foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Gehenna","book":"Mark","chapter":9,"decisionKey":"m9Gehenna","source":{"greekPresented":"γέεννα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should the place-name Gehenna be translated as hell?","summary":"Gehenna transliterates the Valley of Hinnom and carries developed judgment imagery. ‘Hell’ imports a broader later English concept.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"gehenna","rationale":"‘Gehenna’ is default because it preserves the place-name and allows Mark’s judgment imagery to speak without importing every later association carried by the English word ‘hell.’ Expanding it to the Valley of Hinnom explains the reference but also adds an interpretation inside the translation.","evidence":{"external":null,"internal":null},"options":[{"id":"gehenna","text":"Gehenna","description":"Project default · place-name preserved","isDefault":true,"witnesses":null},{"id":"hell","text":"hell","description":"Traditional theological term","isDefault":false,"witnesses":null},{"id":"valley","text":"the Valley of Hinnom’s judgment","description":"Place and function explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Verses","book":"Mark","chapter":9,"decisionKey":"m9Verses","source":{"greekPresented":"ὅπου ὁ σκώληξ… / verses 44, 46 omit","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Do verses 44 and 46 repeat the undying-worm saying?","summary":"The earliest witnesses contain the saying once in verse 48. A later stream repeats it after the hand and foot warnings as verses 44 and 46.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"Verses 44 and 46 are omitted by default because the earliest recoverable text moves directly onward; both repeat verse 48 verbatim in the later tradition.","evidence":{"external":"Omit: א, B, C, L, W, Δ and early versions; include: A, D, K, Θ, families 1/13 and the Byzantine tradition.","internal":"A memorable refrain from verse 48 was readily copied into the two parallel warnings, creating a symmetrical threefold form."},"options":[{"id":"omit","text":"[The earliest recoverable text has no separate verses 44 and 46.]","description":"Project default · repetitions omitted","isDefault":true,"witnesses":"omit verses 44 and 46 · א, B, C, L, W, Δ"},{"id":"include","text":"Where their worm does not die and the fire is not extinguished","description":"Later repeated verses","isDefault":false,"witnesses":"include repeated refrain · A, D, K, Θ, families 1/13, Byzantine tradition"},{"id":"open","text":"[Where their worm does not die and the fire is not extinguished]","description":"Repeated words bracketed","isDefault":false,"witnesses":"Display option · later refrain bracketed"}],"revisionHistory":[]},
{"id":"mark.9.m9SaltFire","book":"Mark","chapter":9,"decisionKey":"m9SaltFire","source":{"greekPresented":"πᾶς γὰρ πυρὶ ἁλισθήσεται / expanded","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is everyone salted with fire, or is every sacrifice also salted with salt?","summary":"The concise paradox is strongly early. A widespread expansion adds sacrificial wording influenced by Leviticus 2:13.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The concise paradox is default because it is strongly early. The sacrificial clause explains the salt imagery by importing the wording and logic of Leviticus 2:13.","evidence":{"external":"Short: א, B, C, L, W and Δ; expanded: A, D, K, Θ, families 1/13 and the Byzantine tradition.","internal":"An explanatory sacrificial parallel is much easier to add than for diverse early witnesses to remove together."},"options":[{"id":"short","text":"For everyone will be salted with fire","description":"Project default · concise early reading","isDefault":true,"witnesses":"πᾶς γὰρ πυρὶ ἁλισθήσεται · א, B, C, L, W, Δ"},{"id":"sacrifice","text":"For everyone will be salted with fire, and every sacrifice will be salted with salt","description":"Expanded sacrificial reading","isDefault":false,"witnesses":"expanded sacrificial clause · A, D, K, Θ, families 1/13, Byzantine tradition"},{"id":"open","text":"For everyone will be salted with fire [and every sacrifice with salt]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expansion bracketed"}],"revisionHistory":[]},
{"id":"mark.9.m9Saltless","book":"Mark","chapter":9,"decisionKey":"m9Saltless","source":{"greekPresented":"ἐὰν τὸ ἅλας ἄναλον γένηται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens if salt becomes analos?","summary":"Analos literally means without salt. The paradox asks how salt that has become saltless can be seasoned again.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"saltless","rationale":"‘If the salt becomes saltless’ is default because it directly reproduces analos and preserves the saying’s deliberate paradox before asking how flavor can be restored. ‘Loses its saltiness’ is idiomatic but explains away the wordplay; ‘insipid’ emphasizes taste while obscuring the repeated salt root.","evidence":{"external":null,"internal":null},"options":[{"id":"saltless","text":"if the salt becomes saltless","description":"Project default · paradox retained","isDefault":true,"witnesses":null},{"id":"loses","text":"if salt loses its saltiness","description":"Natural English","isDefault":false,"witnesses":null},{"id":"insipid","text":"if the salt becomes insipid","description":"Taste foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.9.m9Peace","book":"Mark","chapter":9,"decisionKey":"m9Peace","source":{"greekPresented":"εἰρηνεύετε ἐν ἀλλήλοις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the disciples embody peace?","summary":"The verb is active and communal: be at peace among or with one another, not merely feel peaceful individually.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"with","rationale":"‘Be at peace with one another’ is default because the active imperative and reciprocal phrase call the disciples into a shared relational condition. ‘Practice peace among yourselves’ usefully stresses conduct but turns the simple verb into a more programmatic instruction.","evidence":{"external":null,"internal":null},"options":[{"id":"with","text":"be at peace with one another","description":"Project default · reciprocal relation","isDefault":true,"witnesses":null},{"id":"among","text":"practice peace among yourselves","description":"Communal action","isDefault":false,"witnesses":null},{"id":"live","text":"live peaceably with each other","description":"Ongoing conduct","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Region","book":"Mark","chapter":10,"decisionKey":"m10Region","source":{"greekPresented":"εἰς τὰ ὅρια τῆς Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the travel route be represented?","summary":"The coordination can describe Judea and the region across the Jordan, or a route into Judea by way of the far side.","layers":["GRAMMAR","GEOGRAPHY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"and","rationale":"‘Into the borders of Judea and beyond the Jordan’ is default because it leaves Mark’s coordination and both geographic expressions visible without deciding a precise reconstructed itinerary. The route-based alternatives are plausible but resolve an ambiguity the sentence itself retains.","evidence":{"external":null,"internal":null},"options":[{"id":"and","text":"into the borders of Judea and beyond the Jordan","description":"Project default · coordination retained","isDefault":true,"witnesses":null},{"id":"across","text":"into the territory of Judea across the Jordan","description":"Single region emphasized","isDefault":false,"witnesses":null},{"id":"via","text":"into Judea’s borders by way of the far side of the Jordan","description":"Route foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Custom","book":"Mark","chapter":10,"decisionKey":"m10Custom","source":{"greekPresented":"ὡς εἰώθει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How habitual was Jesus’ teaching?","summary":"The pluperfect-like customary expression presents this as his established practice.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"custom","rationale":"‘As he was accustomed’ is default because it preserves the established, repeated character of Jesus’s teaching activity expressed by the customary construction. ‘Again, as usual’ is natural but divides that compact habitual force into two supplied ideas.","evidence":{"external":null,"internal":null},"options":[{"id":"custom","text":"as he was accustomed","description":"Project default · habitual practice","isDefault":true,"witnesses":null},{"id":"usual","text":"as was his custom","description":"Compact English","isDefault":false,"witnesses":null},{"id":"again","text":"again, as usual","description":"Repetition foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Test","book":"Mark","chapter":10,"decisionKey":"m10Test","source":{"greekPresented":"πειράζοντες αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What were the Pharisees doing by asking?","summary":"Peirazō can mean testing, trying, or tempting. Here their question functions as an adversarial test.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"testing","rationale":"‘Testing him’ is default because peirazo names an adversarial attempt to put Jesus to the test without requiring the specifically spiritual overtones ‘tempting’ often carries in English. ‘Trying him’ leaves the hostility too vague in this controversy setting.","evidence":{"external":null,"internal":null},"options":[{"id":"testing","text":"testing him","description":"Project default · purpose retained","isDefault":true,"witnesses":null},{"id":"trying","text":"trying him","description":"Intent left broad","isDefault":false,"witnesses":null},{"id":"tempting","text":"tempting him","description":"Hostile spiritual force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10JoinClause","book":"Mark","chapter":10,"decisionKey":"m10JoinClause","source":{"greekPresented":"καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the Genesis quotation include ‘and be joined to his wife’ here?","summary":"Important early witnesses omit the clause; the longer form completes the familiar Genesis wording and dominates later transmission.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the earliest major witnesses preserve the more compressed quotation. The added clause completes the familiar Genesis wording and is readily explained as harmonization.","evidence":{"external":"Omit: א, B, Ψ and important versional support; include: A, C, D, K, L, W, Θ and the broad later tradition.","internal":"Copyists quoting a well-known passage had a direct motive to restore a clause present in Genesis and Matthew’s parallel."},"options":[{"id":"omit","text":"","description":"Project default · shorter early reading","isDefault":true,"witnesses":"omit clause · א, B, Ψ and early versions"},{"id":"include","text":"and will be joined to his wife, ","description":"Familiar expanded quotation","isDefault":false,"witnesses":"καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ · A, C, D, K, L, W, Θ, later tradition"},{"id":"open","text":"[and will be joined to his wife,] ","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · familiar clause bracketed"}],"revisionHistory":[]},
{"id":"mark.10.m10Joined","book":"Mark","chapter":10,"decisionKey":"m10Joined","source":{"greekPresented":"συνέζευξεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has God done to the two?","summary":"The verb evokes yoking together—joining two lives under one bond.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"joined","rationale":"‘Joined together’ is default because it communicates syzeugnymi’s binding of two into one relation while remaining natural English. ‘Yoked together’ exposes the verb’s concrete metaphor but can imply burden or inequality not foregrounded in the quotation.","evidence":{"external":null,"internal":null},"options":[{"id":"joined","text":"joined together","description":"Project default · relational force","isDefault":true,"witnesses":null},{"id":"yoked","text":"yoked together","description":"Metaphor retained","isDefault":false,"witnesses":null},{"id":"paired","text":"paired together","description":"Two made a unit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Divorce","book":"Mark","chapter":10,"decisionKey":"m10Divorce","source":{"greekPresented":"ἀπολύσῃ / μοιχᾶται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should the divorce saying be rendered?","summary":"Apoluō is release or send away; in this legal context it means divorce. The middle/passive adultery verb describes entering an adulterous relation.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"divorces","rationale":"‘Divorces’ is default because the legal-marital context fixes apolyo’s sense more precisely than its general meanings ‘release’ or ‘send away.’ Retaining those broader verbs would make the action sound informal and obscure the juridical force of the saying.","evidence":{"external":null,"internal":null},"options":[{"id":"divorces","text":"divorces","description":"Project default · legal context","isDefault":true,"witnesses":null},{"id":"sends","text":"sends away","description":"Lexical image retained","isDefault":false,"witnesses":null},{"id":"releases","text":"releases","description":"Formal separation foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Blessed","book":"Mark","chapter":10,"decisionKey":"m10Blessed","source":{"greekPresented":"κατευλόγει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How emphatically did Jesus bless the children?","summary":"The compound imperfect depicts repeated or sustained blessing, stronger than a single brief action.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"blessing","rationale":"‘Was blessing them fervently’ is default because the compound verb and imperfect aspect together portray emphatic, sustained blessing. ‘Kept blessing’ preserves duration but not intensity, while the simple past compresses both features into a single event.","evidence":{"external":null,"internal":null},"options":[{"id":"blessing","text":"was blessing them fervently","description":"Project default · compound and aspect","isDefault":true,"witnesses":null},{"id":"blessed","text":"blessed them","description":"Natural English","isDefault":false,"witnesses":null},{"id":"kept","text":"kept blessing them","description":"Repeated action foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Good","book":"Mark","chapter":10,"decisionKey":"m10Good","source":{"greekPresented":"τί με λέγεις ἀγαθόν;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ question about ‘good’ sound?","summary":"The question challenges the man’s use of the title without denying the adjective’s applicability in advance.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"why","rationale":"‘Why do you call me good?’ is default because it renders the direct interrogative plainly and leaves Jesus’s purpose in challenging the address open. ‘What do you mean’ supplies a reflective explanation, while ‘How is it’ adds surprise not grammatically marked.","evidence":{"external":null,"internal":null},"options":[{"id":"why","text":"Why do you call me good?","description":"Project default · direct question","isDefault":true,"witnesses":null},{"id":"what","text":"What do you mean by calling me good?","description":"Reflective force","isDefault":false,"witnesses":null},{"id":"how","text":"How is it that you call me good?","description":"Surprise foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Defraud","book":"Mark","chapter":10,"decisionKey":"m10Defraud","source":{"greekPresented":"μὴ ἀποστερήσῃς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Mark’s additional command be rendered?","summary":"Unlike the familiar Decalogue list, Mark explicitly includes a prohibition against depriving or defrauding another.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"defraud","rationale":"‘Do not defraud’ is default because apostereo denotes wrongfully withholding or depriving another and suits the economic force of Mark’s additional command. ‘Cheat’ is plainer but broader; ‘deprive another’ preserves range while weakening the explicit wrongdoing.","evidence":{"external":null,"internal":null},"options":[{"id":"defraud","text":"Do not defraud","description":"Project default · economic wrongdoing","isDefault":true,"witnesses":null},{"id":"deprive","text":"Do not deprive another","description":"Broader lexical range","isDefault":false,"witnesses":null},{"id":"cheat","text":"Do not cheat","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Loved","book":"Mark","chapter":10,"decisionKey":"m10Loved","source":{"greekPresented":"ἐμβλέψας αὐτῷ ἠγάπησεν αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus’ look and love convey?","summary":"The narrative states love directly after an intent gaze; it does not specify pity, approval, or affection alone.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"loved","rationale":"‘Looking intently at him, loved him’ is default because it keeps Jesus’s deliberate gaze and love as two successive actions rather than merging them into an affectionate look. The text states love directly without specifying pity, approval, or another emotional subtype.","evidence":{"external":null,"internal":null},"options":[{"id":"loved","text":"looking intently at him, loved him","description":"Project default · verbs distinguished","isDefault":true,"witnesses":null},{"id":"regarded","text":"looked at him and loved him","description":"Natural English","isDefault":false,"witnesses":null},{"id":"affection","text":"gazed at him with love","description":"Actions combined","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Lack","book":"Mark","chapter":10,"decisionKey":"m10Lack","source":{"greekPresented":"ἕν σε ὑστερεῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the man still lack?","summary":"The idiom literally says one thing is lacking to him, placing the deficit before the command that exposes it.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"lack","rationale":"‘One thing is lacking to you’ is default because it preserves the fronted deficit and the personal dative before Jesus identifies the response. ‘You lack one thing’ is smoother but shifts emphasis, while ‘one thing remains’ recasts a lack as merely an unfinished task.","evidence":{"external":null,"internal":null},"options":[{"id":"lack","text":"One thing is lacking to you","description":"Project default · Greek structure","isDefault":true,"witnesses":null},{"id":"one","text":"You lack one thing","description":"Natural English","isDefault":false,"witnesses":null},{"id":"short","text":"One thing remains","description":"Task foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Kingdom","book":"Mark","chapter":10,"decisionKey":"m10Kingdom","source":{"greekPresented":"πῶς δύσκολόν ἐστιν [τοὺς πεποιθότας ἐπὶ χρήμασιν]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is entering God’s kingdom difficult generally, or specifically for those trusting in riches?","summary":"The earliest form gives the unqualified hard saying; later witnesses add a phrase that narrows and explains it.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The unqualified saying is default because it has strong early support and is harder. The riches phrase narrows Jesus’ statement and repeats the immediate context.","evidence":{"external":"Short: א, B, C*, D, L, W and Δ; expanded: A, C², K, Θ, families 1/13 and the Byzantine tradition.","internal":"A clarifying phrase about wealth is naturally drawn from the preceding encounter and makes the disciples’ astonishment easier to understand."},"options":[{"id":"short","text":"how difficult it is to enter the kingdom of God","description":"Project default · shorter early reading","isDefault":true,"witnesses":"πῶς δύσκολόν ἐστιν · א, B, C*, D, L, W, Δ"},{"id":"riches","text":"how difficult it is for those trusting in riches to enter the kingdom of God","description":"Expanded explanatory reading","isDefault":false,"witnesses":"τοὺς πεποιθότας ἐπὶ τοῖς χρήμασιν · A, C², K, Θ, families 1/13, Byzantine tradition"},{"id":"open","text":"how difficult it is [for those trusting in riches] to enter the kingdom of God","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · explanatory phrase bracketed"}],"revisionHistory":[]},
{"id":"mark.10.m10Camel","book":"Mark","chapter":10,"decisionKey":"m10Camel","source":{"greekPresented":"κάμηλον διὰ τρυμαλιᾶς ῥαφίδος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How concrete should the comparison remain?","summary":"The saying depicts a camel passing through the opening of a sewing needle; no gate is named in the Greek.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"needle","rationale":"‘A camel to pass through the eye of a needle’ is default because it preserves the saying’s concrete, deliberately impossible contrast and names the actual sewing implement implied by the Greek. No gate is present in the text, and replacing the image would blunt the hyperbole.","evidence":{"external":null,"internal":null},"options":[{"id":"needle","text":"a camel to pass through the eye of a needle","description":"Project default · concrete image","isDefault":true,"witnesses":null},{"id":"opening","text":"a camel to pass through a needle’s opening","description":"Greek nouns exposed","isDefault":false,"witnesses":null},{"id":"sewing","text":"a camel to pass through the eye of a sewing needle","description":"Object clarified","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Possible","book":"Mark","chapter":10,"decisionKey":"m10Possible","source":{"greekPresented":"παρὰ θεῷ πάντα δυνατά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should possibility ‘with God’ be expressed?","summary":"Para with the dative means beside or in the sphere of God; English normally expresses this as with God.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"with","rationale":"‘With God all things are possible’ is default because English ‘with’ naturally conveys para plus the dative as presence or sphere while preserving the saying’s broad scope. ‘For God’ shifts emphasis toward agency; literal ‘beside God’ is liable to suggest physical location.","evidence":{"external":null,"internal":null},"options":[{"id":"with","text":"with God all things are possible","description":"Project default · idiomatic relation","isDefault":true,"witnesses":null},{"id":"beside","text":"beside God all things are possible","description":"Preposition exposed","isDefault":false,"witnesses":null},{"id":"god","text":"all things are possible for God","description":"Agency foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Hundredfold","book":"Mark","chapter":10,"decisionKey":"m10Hundredfold","source":{"greekPresented":"ἑκατονταπλασίονα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the promised return be expressed?","summary":"The compound means a hundred times as much and is followed by both community gains and persecutions in the present age.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"hundred","rationale":"‘A hundredfold’ is default because it compactly preserves the compound’s stated measure and the traditional rhetorical force of the promise. ‘A hundred times over’ is clear but adds an iterative flavor, while ‘one hundred times as much’ sounds like calculated accounting.","evidence":{"external":null,"internal":null},"options":[{"id":"hundred","text":"a hundredfold","description":"Project default · compact measure","isDefault":true,"witnesses":null},{"id":"times","text":"one hundred times as much","description":"Plain quantity","isDefault":false,"witnesses":null},{"id":"many","text":"a hundred times over","description":"Abundance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10First","book":"Mark","chapter":10,"decisionKey":"m10First","source":{"greekPresented":"πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the reversal saying preserve its order?","summary":"Greek fronts ‘many’ and pairs first/last without supplying social rank or timing.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"many","rationale":"‘But many first will be last, and the last first’ is default because it preserves Mark’s compressed order and paired contrast without supplying a relative clause or repeating the copula. The smoother options are valid English explanations but reduce the aphorism’s terse reversal.","evidence":{"external":null,"internal":null},"options":[{"id":"many","text":"But many first will be last, and the last first","description":"Project default · order compressed","isDefault":true,"witnesses":null},{"id":"who","text":"But many who are first will be last, and the last first","description":"Natural English","isDefault":false,"witnesses":null},{"id":"reverse","text":"But many of the first will be last, and the last will be first","description":"Parallel clauses completed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Handed","book":"Mark","chapter":10,"decisionKey":"m10Handed","source":{"greekPresented":"παραδοθήσεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will happen to the Son of Man?","summary":"Paradidōmi can mean hand over, deliver, or betray. The following agents make judicial handing-over primary, while betrayal remains part of the narrative chain.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"handed","rationale":"‘Will be handed over’ is default because paradidomi leaves the agency and stages of transfer open as the prediction moves through condemnation and Gentile custody. ‘Betrayed’ identifies only the personal first stage; ‘delivered’ is accurate but less visibly preserves the handover image.","evidence":{"external":null,"internal":null},"options":[{"id":"handed","text":"will be handed over","description":"Project default · agency remains open","isDefault":true,"witnesses":null},{"id":"delivered","text":"will be delivered","description":"Traditional legal English","isDefault":false,"witnesses":null},{"id":"betrayed","text":"will be betrayed","description":"Personal treachery foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Rise","book":"Mark","chapter":10,"decisionKey":"m10Rise","source":{"greekPresented":"μετὰ τρεῖς ἡμέρας ἀναστήσεται / τῇ τρίτῃ ἡμέρᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Will he rise ‘after three days’ or ‘on the third day’?","summary":"Mark’s characteristic ‘after three days’ has strong early support; the alternative harmonizes the phrasing with a more familiar resurrection formula.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"after","rationale":"‘After three days’ is default because it is strongly early and matches Mark’s characteristic passion predictions. ‘On the third day’ is an ancient harmonization to the widespread confessional formula.","evidence":{"external":"After three days: א, B, C*, D, L and Δ; on the third day: A, C², W, Θ and later witnesses.","internal":"Parallel Gospel and creedal wording gives a clear motive for replacing Mark’s less familiar temporal expression."},"options":[{"id":"after","text":"after three days he will rise","description":"Project default · strongly early Markan form","isDefault":true,"witnesses":"μετὰ τρεῖς ἡμέρας · א, B, C*, D, L, Δ"},{"id":"on","text":"on the third day he will rise","description":"Ancient harmonized form","isDefault":false,"witnesses":"τῇ τρίτῃ ἡμέρᾳ · A, C², W, Θ, later tradition"},{"id":"open","text":"after three days [on the third day] he will rise","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both temporal forms shown"}],"revisionHistory":[]},
{"id":"mark.10.m10Cup","book":"Mark","chapter":10,"decisionKey":"m10Cup","source":{"greekPresented":"τὸ ποτήριον ὃ ἐγὼ πίνω","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does sharing Jesus’ cup mean in English?","summary":"The cup is retained as metaphor; the sentence itself does not replace it with suffering, fate, or wrath.","layers":["METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"cup","rationale":"‘The cup that I drink’ is default because it retains Jesus’s metaphor exactly rather than replacing the cup with an interpretation such as suffering, fate, or allotted portion. The following question depends on James and John confronting the image itself.","evidence":{"external":null,"internal":null},"options":[{"id":"cup","text":"the cup that I drink","description":"Project default · metaphor retained","isDefault":true,"witnesses":null},{"id":"same","text":"the same cup I am drinking","description":"Shared experience foregrounded","isDefault":false,"witnesses":null},{"id":"portion","text":"the portion that I drink","description":"Metaphorical meaning exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Baptism","book":"Mark","chapter":10,"decisionKey":"m10Baptism","source":{"greekPresented":"τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the passive baptism metaphor be rendered?","summary":"Jesus speaks of being immersed by an overwhelming experience; the passive form is important even when English smooths it.","layers":["GRAMMAR","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"baptized","rationale":"‘The baptism with which I am baptized’ is default because it preserves the noun-and-verb word family and the passive experience of being overwhelmed. ‘The baptism I undergo’ is smoother but hides the passive form; ‘immersion’ clarifies the image while abandoning Mark’s established term.","evidence":{"external":null,"internal":null},"options":[{"id":"baptized","text":"the baptism with which I am baptized","description":"Project default · word family retained","isDefault":true,"witnesses":null},{"id":"immersed","text":"the immersion in which I am immersed","description":"Physical metaphor exposed","isDefault":false,"witnesses":null},{"id":"undergo","text":"the baptism I undergo","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Rulers","book":"Mark","chapter":10,"decisionKey":"m10Rulers","source":{"greekPresented":"οἱ δοκοῦντες ἄρχειν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why does Mark say those who ‘seem’ to rule?","summary":"The participle can identify recognized rulers while also creating distance from worldly claims to authority.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"recognized","rationale":"‘Those recognized as ruling the nations’ is the working default because hoi dokountes can identify those socially regarded as rulers while preserving distance from their claimed status. Literal ‘seem to rule’ sharpens possible irony but may wrongly suggest their power is unreal rather than institutionally acknowledged.","evidence":{"external":null,"internal":null},"options":[{"id":"recognized","text":"those recognized as ruling the nations","description":"Project default · social recognition","isDefault":true,"witnesses":null},{"id":"seem","text":"those who seem to rule the nations","description":"Possible irony retained","isDefault":false,"witnesses":null},{"id":"regarded","text":"those regarded as rulers of the nations","description":"Status foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Serve","book":"Mark","chapter":10,"decisionKey":"m10Serve","source":{"greekPresented":"διακονῆσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the Son of Man come to do?","summary":"Diakoneō means serve or minister by meeting another’s need; it is contrasted with being served.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"serve","rationale":"‘To serve’ is default because diakoneo directly answers the preceding contrast with being served and remains broad enough to include practical care and self-giving. ‘Minister’ can sound ecclesiastical, while ‘attend to others’ supplies an object and mode absent from the infinitive.","evidence":{"external":null,"internal":null},"options":[{"id":"serve","text":"to serve","description":"Project default · direct contrast","isDefault":true,"witnesses":null},{"id":"minister","text":"to minister","description":"Service role foregrounded","isDefault":false,"witnesses":null},{"id":"attend","text":"to attend to others","description":"Concrete care","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Ransom","book":"Mark","chapter":10,"decisionKey":"m10Ransom","source":{"greekPresented":"λύτρον ἀντὶ πολλῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the ransom saying retain its exchange language?","summary":"Lytron is a price of release; anti marks substitution or exchange on behalf of many.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"ransom","rationale":"‘A ransom in place of many’ is default because lytron retains the price-of-release image and anti’s exchange or substitution force remains explicit. Traditional ‘for many’ is compact but leaves that relation ambiguous; ‘price of release’ explains the noun at the cost of its established metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"ransom","text":"a ransom in place of many","description":"Project default · exchange explicit","isDefault":true,"witnesses":null},{"id":"for","text":"a ransom for many","description":"Traditional compact English","isDefault":false,"witnesses":null},{"id":"release","text":"the price of release for many","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Bartimaeus","book":"Mark","chapter":10,"decisionKey":"m10Bartimaeus","source":{"greekPresented":"Βαρτιμαῖος ὁ υἱὸς Τιμαίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Mark’s doubled name explanation appear?","summary":"Bar-Timaeus already means son of Timaeus; Mark immediately supplies the Greek explanation for readers.","layers":["LANGUAGE","TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"‘Bartimaeus, the son of Timaeus’ is default because Mark deliberately gives both the Semitic name and its Greek explanation for his readers. Smoothing away the apparent repetition removes the narrator’s multilingual gloss rather than translating it.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Bartimaeus, the son of Timaeus","description":"Project default · Mark’s gloss retained","isDefault":true,"witnesses":null},{"id":"son","text":"Bar-Timaeus—Timaeus’s son","description":"Semitic form exposed","isDefault":false,"witnesses":null},{"id":"name","text":"Bartimaeus","description":"Repetition smoothed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Rabboni","book":"Mark","chapter":10,"decisionKey":"m10Rabboni","source":{"greekPresented":"ῥαββουνί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the blind man’s address be rendered?","summary":"Rabbouni is an emphatic or personal Semitic form related to rabbi; Mark leaves it untranslated.","layers":["LANGUAGE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"rabboni","rationale":"‘Rabbouni’ is default because Mark preserves the Semitic address without translating it, allowing its personal and emphatic register to remain audible. ‘My teacher’ and ‘my master’ communicate plausible senses but choose between nuances the retained form does not force.","evidence":{"external":null,"internal":null},"options":[{"id":"rabboni","text":"Rabbouni","description":"Project default · source form retained","isDefault":true,"witnesses":null},{"id":"teacher","text":"My teacher","description":"Likely sense","isDefault":false,"witnesses":null},{"id":"master","text":"My master","description":"Authority foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.10.m10Saved","book":"Mark","chapter":10,"decisionKey":"m10Saved","source":{"greekPresented":"ἡ πίστις σου σέσωκέν σε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has the man’s trust done?","summary":"Sōzō spans save, rescue, and heal. Here restored sight makes healing visible, while the broader saving sense remains active.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"saved","rationale":"‘Your trust has saved you’ is default because sozo’s perfect form presents a completed rescue with continuing effect and preserves the verb’s breadth beyond the visible healing. ‘Healed’ names the immediate result accurately but closes off the wider saving resonance active in Mark’s wording.","evidence":{"external":null,"internal":null},"options":[{"id":"saved","text":"Your trust has saved you","description":"Project default · lexical breadth","isDefault":true,"witnesses":null},{"id":"healed","text":"Your faith has healed you","description":"Physical result foregrounded","isDefault":false,"witnesses":null},{"id":"made","text":"Your trust has made you well","description":"Idiomatic English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Near","book":"Mark","chapter":11,"decisionKey":"m11Near","source":{"greekPresented":"εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ ὄρος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the approach to Jerusalem be mapped?","summary":"The sequence names Bethphage and Bethany in relation to the Mount of Olives without spelling out a modern route.","layers":["GRAMMAR","GEOGRAPHY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"near","rationale":"‘Near Bethphage and Bethany, toward the Mount of Olives’ is default because it preserves all three geographic relations without imposing a modern route on Mark’s compact sequence. ‘At’ can imply arrival, while ‘approaching’ supplies a stage of movement not explicitly stated.","evidence":{"external":null,"internal":null},"options":[{"id":"near","text":"near Bethphage and Bethany, toward the Mount of Olives","description":"Project default · relations retained","isDefault":true,"witnesses":null},{"id":"at","text":"at Bethphage and Bethany by the Mount of Olives","description":"Locations foregrounded","isDefault":false,"witnesses":null},{"id":"approach","text":"approaching Bethphage and Bethany at the Mount of Olives","description":"Movement foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Colt","book":"Mark","chapter":11,"decisionKey":"m11Colt","source":{"greekPresented":"πῶλον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What animal do the disciples find?","summary":"Pōlos is a young animal; the surrounding scene identifies a young donkey, though Mark does not add the species noun here.","layers":["CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"colt","rationale":"‘A colt’ is default because polos names a young animal and leaves the noun’s lexical breadth visible, while the surrounding entry scene lets readers infer a young donkey. Supplying the species clarifies context but adds information Mark does not state in this noun.","evidence":{"external":null,"internal":null},"options":[{"id":"colt","text":"a colt","description":"Project default · lexical breadth","isDefault":true,"witnesses":null},{"id":"donkey","text":"a young donkey","description":"Context clarified","isDefault":false,"witnesses":null},{"id":"foal","text":"a foal","description":"Youth foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Lord","book":"Mark","chapter":11,"decisionKey":"m11Lord","source":{"greekPresented":"ὁ κύριος αὐτοῦ χρείαν ἔχει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is ‘the lord’ of the colt?","summary":"Kyrios can mean Lord, master, or owner. The pronoun can attach to the animal, while the narrative naturally lets Jesus speak with authority.","layers":["GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"lord","rationale":"‘The Lord has need of it’ is the working default because kyrios naturally carries titular force in Jesus’s authoritative instruction, while the pronoun still refers to the colt. ‘Its master’ is grammatically possible but resolves the deliberate ambiguity toward ordinary ownership.","evidence":{"external":null,"internal":null},"options":[{"id":"lord","text":"The Lord has need of it","description":"Project default · title retained","isDefault":true,"witnesses":null},{"id":"master","text":"Its master has need of it","description":"Ownership grammar","isDefault":false,"witnesses":null},{"id":"he","text":"He has need of it","description":"Referent contextualized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Garments","book":"Mark","chapter":11,"decisionKey":"m11Garments","source":{"greekPresented":"ἱμάτια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did people spread on the road?","summary":"Himatia are outer garments or cloaks rather than generic pieces of clothing.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"cloaks","rationale":"‘Cloaks’ is default because himatia are outer garments that could be spread visibly on the road, giving the scene a concrete historical texture. Generic ‘garments’ preserves breadth but loses the object’s recognizable form; ‘robes’ sounds more ceremonial than the noun requires.","evidence":{"external":null,"internal":null},"options":[{"id":"cloaks","text":"cloaks","description":"Project default · concrete garment","isDefault":true,"witnesses":null},{"id":"garments","text":"garments","description":"Broader lexical form","isDefault":false,"witnesses":null},{"id":"robes","text":"outer robes","description":"Ceremonial scene foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Branches","book":"Mark","chapter":11,"decisionKey":"m11Branches","source":{"greekPresented":"στιβάδας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did others spread from the fields?","summary":"Stibas refers to leafy material, layers of foliage, or branches cut for bedding or a path.","layers":["CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"leafy","rationale":"‘Leafy branches’ is default because stibades denotes cut leafy material suitable for layering on a path and preserves both substance and form. ‘Layers of foliage’ emphasizes the road covering but obscures the gathered objects; bare ‘branches’ may omit the leafy character.","evidence":{"external":null,"internal":null},"options":[{"id":"leafy","text":"leafy branches","description":"Project default · material and form","isDefault":true,"witnesses":null},{"id":"layers","text":"layers of foliage","description":"Road covering foregrounded","isDefault":false,"witnesses":null},{"id":"branches","text":"branches","description":"Traditional compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Hosanna","book":"Mark","chapter":11,"decisionKey":"m11Hosanna","source":{"greekPresented":"ὡσαννά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should hōsanna be translated or retained?","summary":"The Semitic cry originally appeals for salvation but functions here as a liturgical acclamation.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"hosanna","rationale":"‘Hosanna!’ is default because Mark preserves the Semitic cry as a received liturgical acclamation, where it carries more than its original request to save. Translating only ‘Save, please’ recovers etymology but loses the crowd’s established celebratory usage.","evidence":{"external":null,"internal":null},"options":[{"id":"hosanna","text":"Hosanna!","description":"Project default · received cry retained","isDefault":true,"witnesses":null},{"id":"save","text":"Save, please!","description":"Etymological plea","isDefault":false,"witnesses":null},{"id":"hail","text":"Hail!","description":"Acclamatory function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Kingdom","book":"Mark","chapter":11,"decisionKey":"m11Kingdom","source":{"greekPresented":"ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is David related to the arriving kingdom?","summary":"The genitive identifies the expected kingdom with ancestral Davidic rule without calling David its present ruler.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"father","rationale":"‘The coming kingdom of our father David’ is default because it retains the ancestral kinship title and the genitive relation to the expected Davidic reign. ‘Ancestor’ explains the cultural sense but removes the familial language spoken by the crowd.","evidence":{"external":null,"internal":null},"options":[{"id":"father","text":"the coming kingdom of our father David","description":"Project default · kinship title retained","isDefault":true,"witnesses":null},{"id":"ancestor","text":"the coming kingdom of our ancestor David","description":"Genealogical sense","isDefault":false,"witnesses":null},{"id":"davidic","text":"the coming kingdom of David our father","description":"David foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Looked","book":"Mark","chapter":11,"decisionKey":"m11Looked","source":{"greekPresented":"περιβλεψάμενος πάντα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus do in the temple?","summary":"The participle depicts a deliberate look all around at everything before he withdraws for the night.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"around","rationale":"‘Having looked around at everything’ is default because periblepomai depicts a deliberate all-around gaze and panta preserves the total scope of Jesus’s survey. ‘Observed’ is smoother but less spatial; ‘surveyed’ adds a more formal evaluative purpose.","evidence":{"external":null,"internal":null},"options":[{"id":"around","text":"having looked around at everything","description":"Project default · deliberate survey","isDefault":true,"witnesses":null},{"id":"surveyed","text":"having surveyed all things","description":"Inspection foregrounded","isDefault":false,"witnesses":null},{"id":"observed","text":"after observing everything","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Season","book":"Mark","chapter":11,"decisionKey":"m11Season","source":{"greekPresented":"οὐ γὰρ ἦν καιρὸς σύκων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does kairos say about figs?","summary":"Kairos is the fitting or appointed season, not merely clock time; the statement intensifies the enacted sign’s difficulty.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"season","rationale":"‘For it was not the season for figs’ is default because kairos naturally denotes the fitting or appointed season in this agricultural setting. ‘Appointed time’ exposes the noun’s wider range but can suggest a theological schedule beyond what this explanatory clause requires.","evidence":{"external":null,"internal":null},"options":[{"id":"season","text":"for it was not the season for figs","description":"Project default · ordinary sense","isDefault":true,"witnesses":null},{"id":"appointed","text":"for it was not the appointed time of figs","description":"Kairos exposed","isDefault":false,"witnesses":null},{"id":"time","text":"for it was not fig-time","description":"Compact literal form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Fruit","book":"Mark","chapter":11,"decisionKey":"m11Fruit","source":{"greekPresented":"μηκέτι εἰς τὸν αἰῶνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How long will the tree remain fruitless?","summary":"The idiom literally extends into the age and functions as an emphatic forever statement.","layers":["GRAMMAR","IDIOM","TRANSLATION"],"confidence":"high","defaultOptionId":"ever","rationale":"‘May no one ever eat fruit from you again’ is default because it renders the idiom ‘into the age’ as emphatic continuing duration while preserving the curse’s natural force. A literal age-expression is opaque, and doubling ‘never again forever’ overstates the Greek in English.","evidence":{"external":null,"internal":null},"options":[{"id":"ever","text":"May no one ever eat fruit from you again","description":"Project default · idiomatic duration","isDefault":true,"witnesses":null},{"id":"age","text":"May no one eat fruit from you into the age","description":"Greek idiom exposed","isDefault":false,"witnesses":null},{"id":"forever","text":"Never again forever may anyone eat your fruit","description":"Emphasis foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Drove","book":"Mark","chapter":11,"decisionKey":"m11Drove","source":{"greekPresented":"ἤρξατο ἐκβάλλειν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should ‘began to drive out’ be represented?","summary":"Mark explicitly uses ‘began,’ presenting the temple action as an unfolding intervention.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"began","rationale":"‘Began to drive out’ is default because Mark explicitly uses the inceptive construction, presenting the temple intervention as an unfolding action. Compressing it to ‘drove out’ removes that narrative aspect; ‘casting out’ preserves ekballo but sounds more specialized in English.","evidence":{"external":null,"internal":null},"options":[{"id":"began","text":"began to drive out","description":"Project default · inceptive aspect","isDefault":true,"witnesses":null},{"id":"drove","text":"drove out","description":"Natural compressed English","isDefault":false,"witnesses":null},{"id":"started","text":"started casting out","description":"Ekballō force retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Vessel","book":"Mark","chapter":11,"decisionKey":"m11Vessel","source":{"greekPresented":"σκεῦος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was forbidden from being carried through the temple?","summary":"Skeuos can be an object, vessel, implement, or piece of equipment; the context does not identify one specific kind.","layers":["CULTURE","TRANSLATION"],"confidence":"low","defaultOptionId":"object","rationale":"‘Any object’ is the working default because skeuos can name a vessel, implement, piece of equipment, or movable thing, and the context does not identify a narrower class. ‘Merchandise’ fits the commercial setting but adds an economic purpose not stated in the prohibition.","evidence":{"external":null,"internal":null},"options":[{"id":"object","text":"any object","description":"Project default · broad range","isDefault":true,"witnesses":null},{"id":"vessel","text":"a vessel","description":"Traditional lexical form","isDefault":false,"witnesses":null},{"id":"goods","text":"merchandise","description":"Commercial context foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Nations","book":"Mark","chapter":11,"decisionKey":"m11Nations","source":{"greekPresented":"πᾶσιν τοῖς ἔθνεσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"For whom is the temple meant to be a house of prayer?","summary":"Ethnē can mean nations or Gentiles. Isaiah’s quotation emphasizes the universal reach of the house.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"nations","rationale":"‘For all the nations’ is default because it preserves ethne and the universal scope of Isaiah’s quotation without reducing the phrase to a Jewish–Gentile contrast. ‘All peoples’ is natural and inclusive but obscures the quotation’s recurring nations-language.","evidence":{"external":null,"internal":null},"options":[{"id":"nations","text":"for all the nations","description":"Project default · quotation’s scope","isDefault":true,"witnesses":null},{"id":"peoples","text":"for all peoples","description":"Inclusive natural English","isDefault":false,"witnesses":null},{"id":"gentiles","text":"for all the Gentiles","description":"Jew/Gentile contrast","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Robbers","book":"Mark","chapter":11,"decisionKey":"m11Robbers","source":{"greekPresented":"σπήλαιον λῃστῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of den has the temple become?","summary":"Lēstēs is a robber or violent bandit, not merely a stealthy thief.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"robbers","rationale":"‘A den of robbers’ is default because lestai suggests violent bandits and spelaion supplies the hideout image, not merely ordinary theft. ‘Thieves’ is traditional but can sound nonviolent; ‘cave of bandits’ is concrete yet loses the established den metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"robbers","text":"a den of robbers","description":"Project default · violent force","isDefault":true,"witnesses":null},{"id":"bandits","text":"a cave of bandits","description":"Both nouns concrete","isDefault":false,"witnesses":null},{"id":"thieves","text":"a den of thieves","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Roots","book":"Mark","chapter":11,"decisionKey":"m11Roots","source":{"greekPresented":"ἐξηραμμένην ἐκ ῥιζῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How complete was the fig tree’s withering?","summary":"The tree is dried from its roots, expressing destruction at the source rather than surface damage.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"roots","rationale":"‘Withered from the roots’ is default because the source phrase locates the drying at the tree’s roots, portraying destruction from its origin rather than only visible extent. ‘Down to the roots’ shifts the image toward damage traveling from above.","evidence":{"external":null,"internal":null},"options":[{"id":"roots","text":"withered from the roots","description":"Project default · source retained","isDefault":true,"witnesses":null},{"id":"root","text":"dried up from its roots","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"entirely","text":"withered down to the roots","description":"Extent foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Faith","book":"Mark","chapter":11,"decisionKey":"m11Faith","source":{"greekPresented":"ἔχετε πίστιν θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the genitive ‘faith of God’ be understood?","summary":"The compact Greek most naturally commands trust directed toward God, while its form is more compressed than ordinary English.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"in","rationale":"‘Have trust in God’ is default because the compressed genitive most naturally identifies God as the object of the commanded trust in ordinary English. Literal ‘faith of God’ leaves the relation obscure, while ‘God-grounded’ interprets God as source rather than object.","evidence":{"external":null,"internal":null},"options":[{"id":"in","text":"Have trust in God","description":"Project default · objective relation","isDefault":true,"witnesses":null},{"id":"of","text":"Have faith of God","description":"Greek form exposed","isDefault":false,"witnesses":null},{"id":"godlike","text":"Have God-grounded trust","description":"Source foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Received","book":"Mark","chapter":11,"decisionKey":"m11Received","source":{"greekPresented":"πιστεύετε ὅτι ἐλάβετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When does the saying place reception?","summary":"The aorist says ‘you received’ inside the act of trusting; English often smooths this to ‘have received.’","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"received","rationale":"‘Trust that you received it’ is default because it preserves the aorist inside the act of trusting, giving reception the force of an accomplished reality. ‘Have received’ is smoother English but softens the tense’s striking placement; ‘has been granted’ supplies a passive divine agent.","evidence":{"external":null,"internal":null},"options":[{"id":"received","text":"trust that you received it","description":"Project default · tense retained","isDefault":true,"witnesses":null},{"id":"have","text":"believe that you have received it","description":"Natural English","isDefault":false,"witnesses":null},{"id":"granted","text":"trust that it has been granted","description":"Divine gift implied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Verse26","book":"Mark","chapter":11,"decisionKey":"m11Verse26","source":{"greekPresented":"v. 26 later addition","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the repeated forgiveness saying belong here?","summary":"The earliest major witnesses omit verse 26. Later manuscripts add a saying closely parallel to Matthew 6:15.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the earliest and strongest witnesses move directly from verse 25 to the authority controversy. The added verse closely reproduces a familiar Matthean saying.","evidence":{"external":"Omit: א, B, L, W, Δ, Ψ and important early versions; include: A, C, D, K, Θ, families 1/13 and the Byzantine tradition.","internal":"A parallel forgiveness maxim is readily added to balance verse 25; coordinated early deletion has no comparable motive."},"options":[{"id":"omit","text":"","description":"Project default · absent from earliest witnesses","isDefault":true,"witnesses":"omit verse · א, B, L, W, Δ, Ψ, early versions"},{"id":"include","text":"But if you do not forgive, neither will your Father in the heavens forgive your trespasses.","description":"Later traditional verse","isDefault":false,"witnesses":"include verse · A, C, D, K, Θ, families 1/13, Byzantine tradition"},{"id":"open","text":"[But if you do not forgive, neither will your Father in the heavens forgive your trespasses.]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · later verse bracketed"}],"revisionHistory":[]},
{"id":"mark.11.m11Authority","book":"Mark","chapter":11,"decisionKey":"m11Authority","source":{"greekPresented":"ἐν ποίᾳ ἐξουσίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the leaders asking about Jesus’ authority?","summary":"Poia asks of what kind or source; exousia includes right, authorization, and exercised authority.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"what","rationale":"‘By what authority’ is default because it compactly conveys exousia as right, authorization, and exercised authority while leaving poia’s question of kind or source open. ‘By what right’ narrows the leaders’ challenge to legitimacy alone.","evidence":{"external":null,"internal":null},"options":[{"id":"what","text":"By what authority","description":"Project default · compact question","isDefault":true,"witnesses":null},{"id":"kind","text":"By what kind of authority","description":"Poia exposed","isDefault":false,"witnesses":null},{"id":"right","text":"By what right","description":"Authorization foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.11.m11Human","book":"Mark","chapter":11,"decisionKey":"m11Human","source":{"greekPresented":"ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the two proposed sources be phrased?","summary":"The contrast is literally from heaven or from humans, using ‘heaven’ as reverent shorthand for divine authorization.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"heaven","rationale":"‘From heaven or from humans?’ is default because it preserves the stated source contrast and Mark’s reverent use of heaven for divine authorization. Replacing heaven with God explains the reference but removes the cultural form of the leaders’ dilemma.","evidence":{"external":null,"internal":null},"options":[{"id":"heaven","text":"From heaven or from humans?","description":"Project default · source contrast","isDefault":true,"witnesses":null},{"id":"god","text":"From God or from people?","description":"Referents explicit","isDefault":false,"witnesses":null},{"id":"human","text":"Heavenly or human?","description":"Compact categories","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Vineyard","book":"Mark","chapter":12,"decisionKey":"m12Vineyard","source":{"greekPresented":"ἀμπελῶνα ... ὑπολήνιον ... πύργον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the vineyard’s construction be described?","summary":"The sequence evokes Isaiah 5 with a fence, an under-press vat, and a watchtower.","layers":["CULTURE","ALLUSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"direct","rationale":"The full action sequence is default because it preserves the fence, dug wine-vat, and tower through which Mark evokes Isaiah 5. Compressing the scene into a property list or interpretive summary makes the allusion smoother but removes the owner’s deliberate preparatory acts.","evidence":{"external":null,"internal":null},"options":[{"id":"direct","text":"planted a vineyard, placed a fence around it, dug a wine-vat, and built a tower","description":"Project default · actions retained","isDefault":true,"witnesses":null},{"id":"press","text":"established a vineyard with a wall, winepress, and watchtower","description":"Compact scene","isDefault":false,"witnesses":null},{"id":"isaiah","text":"prepared a vineyard—fenced, pressed, and guarded","description":"Allusion foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Leased","book":"Mark","chapter":12,"decisionKey":"m12Leased","source":{"greekPresented":"ἐξέδετο ... γεωργοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What arrangement did the owner make with the farmers?","summary":"The verb means lease or let out for use; the growers are tenant farmers, not hired day laborers.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"leased","rationale":"‘Leased it to tenant farmers’ is default because ekdidomi describes letting the vineyard out under an arrangement and georgoi are cultivators responsible for it. ‘Entrusted’ foregrounds stewardship but obscures the economic tenancy driving the dispute over produce.","evidence":{"external":null,"internal":null},"options":[{"id":"leased","text":"leased it to tenant farmers","description":"Project default · arrangement explicit","isDefault":true,"witnesses":null},{"id":"rented","text":"rented it out to growers","description":"Plain English","isDefault":false,"witnesses":null},{"id":"entrusted","text":"entrusted it to vineyard workers","description":"Stewardship foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Head","book":"Mark","chapter":12,"decisionKey":"m12Head","source":{"greekPresented":"ἐκεφαλίωσαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the tenants do to the servant?","summary":"The rare verb is related to kephalē, head, and most naturally means strike or wound on the head.","layers":["GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"head","rationale":"‘Struck him on the head’ is the working default because the rare verb is transparently related to kephale, ‘head,’ and preserves Mark’s concrete violence. Ancient interpretation is not unanimous, so ‘treated shamefully’ remains possible but generalizes away the most visible lexical clue.","evidence":{"external":null,"internal":null},"options":[{"id":"head","text":"struck him on the head","description":"Project default · lexical image","isDefault":true,"witnesses":null},{"id":"wounded","text":"wounded his head","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"shame","text":"treated him shamefully","description":"Broader ancient interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Beloved","book":"Mark","chapter":12,"decisionKey":"m12Beloved","source":{"greekPresented":"υἱὸν ἀγαπητόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the owner’s final messenger be identified?","summary":"The phrase is literally a beloved son and echoes Mark’s earlier divine declarations about Jesus.","layers":["ALLUSION","TRANSLATION"],"confidence":"high","defaultOptionId":"beloved","rationale":"‘A beloved son’ is default because it retains Mark’s wording and its echo of the divine declarations about Jesus without adding grammatical uniqueness. ‘His one beloved son’ makes the narrative implication explicit, but supplies ‘one’ beyond this phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"beloved","text":"a beloved son","description":"Project default · wording retained","isDefault":true,"witnesses":null},{"id":"dear","text":"one dearly loved son","description":"Affection foregrounded","isDefault":false,"witnesses":null},{"id":"only","text":"his one beloved son","description":"Uniqueness foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Cornerstone","book":"Mark","chapter":12,"decisionKey":"m12Cornerstone","source":{"greekPresented":"κεφαλὴν γωνίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the rejected stone become?","summary":"The phrase is literally head of the corner and may indicate a chief cornerstone or crowning stone.","layers":["METAPHOR","ALLUSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"corner","rationale":"‘The head of the corner’ is default because it preserves the psalm’s architectural image without deciding whether the stone is a foundation cornerstone or crowning capstone. Both functional renderings clarify possible placements but prematurely close a genuine interpretive range.","evidence":{"external":null,"internal":null},"options":[{"id":"corner","text":"the head of the corner","description":"Project default · Greek image","isDefault":true,"witnesses":null},{"id":"cornerstone","text":"the chief cornerstone","description":"Architectural function","isDefault":false,"witnesses":null},{"id":"capstone","text":"the crowning stone","description":"Alternative placement","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Marvelous","book":"Mark","chapter":12,"decisionKey":"m12Marvelous","source":{"greekPresented":"θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the psalm’s visual idiom be rendered?","summary":"What comes from the Lord is marvelous ‘in our eyes’—within human sight or judgment.","layers":["IDIOM","TRANSLATION"],"confidence":"high","defaultOptionId":"eyes","rationale":"‘It is marvelous in our eyes’ is default because it retains the psalm’s visual idiom and the shared human perspective expressed by ‘our.’ ‘A wonder to us’ communicates the result naturally but removes the embodied seeing-language of the quotation.","evidence":{"external":null,"internal":null},"options":[{"id":"eyes","text":"it is marvelous in our eyes","description":"Project default · idiom retained","isDefault":true,"witnesses":null},{"id":"sight","text":"it is astonishing in our sight","description":"Perception foregrounded","isDefault":false,"witnesses":null},{"id":"wonder","text":"it is a wonder to us","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Trap","book":"Mark","chapter":12,"decisionKey":"m12Trap","source":{"greekPresented":"ἀγρεύσωσιν αὐτὸν λόγῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What were the questioners trying to do?","summary":"Agreuō is hunt or catch; logos is the spoken answer used as their trap.","layers":["GRAMMAR","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"catch","rationale":"‘Catch him in a word’ is default because agreuo preserves the hunting image and logos identifies Jesus’s spoken answer as the means of capture. ‘Trap him by what he said’ explains the scheme but replaces Mark’s compact metaphor with its interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"catch","text":"catch him in a word","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"trap","text":"trap him by what he said","description":"Purpose explicit","isDefault":false,"witnesses":null},{"id":"snare","text":"snare him with an answer","description":"Hostility foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Denarius","book":"Mark","chapter":12,"decisionKey":"m12Denarius","source":{"greekPresented":"δηνάριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the Roman coin be represented?","summary":"A denarius was a specific Roman silver coin; converting it into modern currency would conceal historical context.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"denarius","rationale":"‘A denarius’ is default because the specific Roman coin is historically integral to the tax dispute and cannot be converted into a modern denomination without distortion. ‘Tax coin’ explains function but hides the imperial object Jesus actually requests.","evidence":{"external":null,"internal":null},"options":[{"id":"denarius","text":"a denarius","description":"Project default · historical unit","isDefault":true,"witnesses":null},{"id":"coin","text":"the tax coin","description":"Function foregrounded","isDefault":false,"witnesses":null},{"id":"silver","text":"a Roman silver denarius","description":"Context supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Image","book":"Mark","chapter":12,"decisionKey":"m12Image","source":{"greekPresented":"εἰκὼν καὶ ἐπιγραφή","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What marks the coin?","summary":"Eikōn is image or likeness; epigraphē is an inscription written upon it.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"image","rationale":"‘Image and inscription’ is default because it directly preserves both marks Jesus asks them to identify on the coin. ‘Portrait’ narrows eikon to the ruler’s likeness appropriately in context, but ‘image’ also sustains wider scriptural resonances without forcing them.","evidence":{"external":null,"internal":null},"options":[{"id":"image","text":"image and inscription","description":"Project default · direct nouns","isDefault":true,"witnesses":null},{"id":"portrait","text":"portrait and inscription","description":"Coin design clarified","isDefault":false,"witnesses":null},{"id":"likeness","text":"likeness and written title","description":"Lexical range exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Give","book":"Mark","chapter":12,"decisionKey":"m12Give","source":{"greekPresented":"ἀπόδοτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus command them to do?","summary":"Apodidōmi means give back, repay, or render what is due—not simply make an unrestricted gift.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"giveback","rationale":"‘Give back to Caesar the things of Caesar’ is default because apodidomi carries the force of returning or rendering what is due, not making an unrestricted gift. ‘Render’ is accurate but formal; ‘pay’ narrows the command to taxation before its paired claim about God.","evidence":{"external":null,"internal":null},"options":[{"id":"giveback","text":"Give back to Caesar the things of Caesar","description":"Project default · return force","isDefault":true,"witnesses":null},{"id":"render","text":"Render to Caesar what is Caesar’s","description":"Formal traditional English","isDefault":false,"witnesses":null},{"id":"repay","text":"Pay Caesar what belongs to Caesar","description":"Obligation foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Resurrection","book":"Mark","chapter":12,"decisionKey":"m12Resurrection","source":{"greekPresented":"ἀνάστασιν μὴ εἶναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the Sadducees deny?","summary":"Anastasis literally means standing up again and became the established term for resurrection.","layers":["LANGUAGE","TRANSLATION"],"confidence":"high","defaultOptionId":"resurrection","rationale":"‘There is no resurrection’ is default because anastasis is the established term for the disputed hope while still deriving from standing up again. Replacing it with a verbal paraphrase exposes the image but can make the Sadducees’ doctrinal position sound less recognizable.","evidence":{"external":null,"internal":null},"options":[{"id":"resurrection","text":"there is no resurrection","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"rising","text":"there is no rising from the dead","description":"Word image exposed","isDefault":false,"witnesses":null},{"id":"stand","text":"the dead do not stand again","description":"Concrete action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Power","book":"Mark","chapter":12,"decisionKey":"m12Power","source":{"greekPresented":"τὴν δύναμιν τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What have the Sadducees failed to know?","summary":"Dynamis is God’s effective power or capacity, not merely abstract might.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"power","rationale":"‘The power of God’ is default because dynamis names God’s effective capacity broadly and balances the parallel ‘Scriptures’ as the second object they fail to know. ‘What God is able to do’ explains capacity but changes the compact noun into an interpretive clause.","evidence":{"external":null,"internal":null},"options":[{"id":"power","text":"the power of God","description":"Project default · broad force","isDefault":true,"witnesses":null},{"id":"ability","text":"what God is able to do","description":"Capacity explicit","isDefault":false,"witnesses":null},{"id":"working","text":"God’s effective power","description":"Action foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12One","book":"Mark","chapter":12,"decisionKey":"m12One","source":{"greekPresented":"κύριος εἷς ἐστιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Israel’s confession of God’s oneness read?","summary":"The Greek can be heard as ‘the Lord is one’ or ‘the Lord alone,’ while Mark quotes the confession compactly.","layers":["GRAMMAR","ALLUSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"one","rationale":"‘The Lord is one’ is default because it preserves the compact form of Israel’s confession and leaves its unity and exclusivity together in view. ‘The Lord alone’ emphasizes exclusive allegiance, while ‘there is one Lord’ shifts the clause toward an existence statement.","evidence":{"external":null,"internal":null},"options":[{"id":"one","text":"the Lord is one","description":"Project default · form retained","isDefault":true,"witnesses":null},{"id":"alone","text":"the Lord alone","description":"Exclusive force","isDefault":false,"witnesses":null},{"id":"oneLord","text":"there is one Lord","description":"Existence foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Mind","book":"Mark","chapter":12,"decisionKey":"m12Mind","source":{"greekPresented":"διανοίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What human faculty joins heart, soul, and strength?","summary":"Dianoia includes understanding, thought, and the reasoning mind.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"mind","rationale":"‘All your mind’ is default because dianoia naturally names the thinking and understanding faculty and fits the familiar coordinated series of heart, soul, mind, and strength. Longer paraphrases explain the range but disrupt the command’s rhythmic totality.","evidence":{"external":null,"internal":null},"options":[{"id":"mind","text":"all your mind","description":"Project default · familiar faculty","isDefault":true,"witnesses":null},{"id":"understanding","text":"all your understanding","description":"Cognitive force","isDefault":false,"witnesses":null},{"id":"thought","text":"all your capacity for thought","description":"Range expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Neighbor","book":"Mark","chapter":12,"decisionKey":"m12Neighbor","source":{"greekPresented":"πλησίον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is to be loved as oneself?","summary":"The adjective means the one nearby and functions substantivally as neighbor or fellow person.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"neighbor","rationale":"‘Your neighbor’ is default because the substantival ‘near one’ has become the established relational term and preserves the command’s personal reciprocity. ‘Fellow person’ broadens application helpfully but removes the nearness-language embedded in the source.","evidence":{"external":null,"internal":null},"options":[{"id":"neighbor","text":"your neighbor","description":"Project default · established sense","isDefault":true,"witnesses":null},{"id":"near","text":"the one near you","description":"Word image exposed","isDefault":false,"witnesses":null},{"id":"other","text":"your fellow person","description":"Human relation broadened","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Offerings","book":"Mark","chapter":12,"decisionKey":"m12Offerings","source":{"greekPresented":"ὁλοκαυτωμάτων καὶ θυσιῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What worship is love greater than?","summary":"Holocaust offerings were wholly burned; thysiai are sacrifices more generally.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"burnt","rationale":"‘All whole-burnt offerings and sacrifices’ is default because it distinguishes holokautomata, offerings consumed completely, from sacrifices more generally. Compressing both into ‘sacrificial offerings’ loses the two cultic categories whose combined value love surpasses.","evidence":{"external":null,"internal":null},"options":[{"id":"burnt","text":"all whole-burnt offerings and sacrifices","description":"Project default · categories distinguished","isDefault":true,"witnesses":null},{"id":"offerings","text":"every burnt offering and sacrifice","description":"Natural English","isDefault":false,"witnesses":null},{"id":"ritual","text":"all sacrificial offerings","description":"Categories compressed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Robes","book":"Mark","chapter":12,"decisionKey":"m12Robes","source":{"greekPresented":"στολαῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What clothing did the scribes desire to walk in?","summary":"Stolai are long, formal robes associated with status and public recognition.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"robes","rationale":"‘Long robes’ is default because stolai are formal, extended garments whose visibility suits the scribes’ pursuit of public status. Generic ‘formal garments’ explains social function but removes the concrete clothing image; ‘stoles’ is misleading in modern English.","evidence":{"external":null,"internal":null},"options":[{"id":"robes","text":"long robes","description":"Project default · status garment","isDefault":true,"witnesses":null},{"id":"garments","text":"formal garments","description":"Social function","isDefault":false,"witnesses":null},{"id":"stoles","text":"stoles","description":"Source term retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Treasury","book":"Mark","chapter":12,"decisionKey":"m12Treasury","source":{"greekPresented":"γαζοφυλακίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where were people placing money?","summary":"Gazophylakion can denote the temple treasury area or its contribution receptacles.","layers":["CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"treasury","rationale":"‘The treasury’ is default because gazophylakion can denote the temple contribution area as a whole, matching Jesus’s position opposite it. ‘Contribution chests’ may identify the physical receptacles accurately but narrows a term that can name both location and containers.","evidence":{"external":null,"internal":null},"options":[{"id":"treasury","text":"the treasury","description":"Project default · institutional place","isDefault":true,"witnesses":null},{"id":"chests","text":"the contribution chests","description":"Physical receptacles","isDefault":false,"witnesses":null},{"id":"offering","text":"the temple offering box","description":"Function clarified","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.12.m12Livelihood","book":"Mark","chapter":12,"decisionKey":"m12Livelihood","source":{"greekPresented":"ὅλον τὸν βίον αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the widow put in?","summary":"Bios here is her means of living—her whole livelihood—not merely the span of her life.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"livelihood","rationale":"‘Her whole livelihood’ is default because bios here means the widow’s entire means of living, sharpening the contrast with gifts from surplus. ‘Her entire living’ preserves the Greek noun more mechanically but is less clear; ‘all she had to live on’ explains rather than names it.","evidence":{"external":null,"internal":null},"options":[{"id":"livelihood","text":"her whole livelihood","description":"Project default · economic sense","isDefault":true,"witnesses":null},{"id":"living","text":"all she had to live on","description":"Natural English","isDefault":false,"witnesses":null},{"id":"life","text":"her entire living","description":"Greek noun retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Stones","book":"Mark","chapter":13,"decisionKey":"m13Stones","source":{"greekPresented":"ποταποὶ λίθοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the disciples admiring?","summary":"Potapos expresses amazement at what kind or quality of stones they see.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"what","rationale":"‘What remarkable stones’ is default because potapoi expresses the disciples’ amazed evaluation of the temple masonry rather than merely asking its kind. ‘Great stones’ foregrounds size accurately in context but narrows their broader exclamation of quality and impressiveness.","evidence":{"external":null,"internal":null},"options":[{"id":"what","text":"what remarkable stones","description":"Project default · wonder retained","isDefault":true,"witnesses":null},{"id":"great","text":"what great stones","description":"Scale foregrounded","isDefault":false,"witnesses":null},{"id":"kind","text":"what kind of stones","description":"Form exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13End","book":"Mark","chapter":13,"decisionKey":"m13End","source":{"greekPresented":"συντελεῖσθαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are they asking will be completed?","summary":"The infinitive means be brought to completion; the disciples link the sign with the completion of the predicted events.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"complete","rationale":"‘Be about to be completed’ is default because synteleisthai portrays the predicted events being brought together to completion. ‘Fulfilled’ adds a specifically prophetic register, while ‘come to their end’ states the result but loses the verb’s consummating process.","evidence":{"external":null,"internal":null},"options":[{"id":"complete","text":"be about to be completed","description":"Project default · process retained","isDefault":true,"witnesses":null},{"id":"fulfilled","text":"be about to be fulfilled","description":"Prophetic sense","isDefault":false,"witnesses":null},{"id":"end","text":"come to their end","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Mislead","book":"Mark","chapter":13,"decisionKey":"m13Mislead","source":{"greekPresented":"πλανήσῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What danger comes from false claimants?","summary":"Planaō is cause to wander or lead astray, not merely make a factual mistake.","layers":["GRAMMAR","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"mislead","rationale":"‘Mislead you’ is default because planao conveys causing someone to wander from the right course and fits false claimants’ directional influence. ‘Deceive’ emphasizes false belief but loses that movement; ‘lead astray’ exposes the image more fully at the cost of compactness.","evidence":{"external":null,"internal":null},"options":[{"id":"mislead","text":"mislead you","description":"Project default · directional force","isDefault":true,"witnesses":null},{"id":"astray","text":"lead you astray","description":"Word image","isDefault":false,"witnesses":null},{"id":"deceive","text":"deceive you","description":"Mental error","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Birth","book":"Mark","chapter":13,"decisionKey":"m13Birth","source":{"greekPresented":"ἀρχὴ ὠδίνων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the upheavals begin?","summary":"Ōdines are labor pains, presenting suffering as the beginning of a process rather than its finish.","layers":["METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"birth","rationale":"‘The beginning of birth pains’ is default because it preserves odines’ labor metaphor and explicitly marks the upheavals as an opening phase rather than the end itself. ‘Anguish’ retains suffering but removes the image’s implication of an unfolding process.","evidence":{"external":null,"internal":null},"options":[{"id":"birth","text":"the beginning of birth pains","description":"Project default · metaphor retained","isDefault":true,"witnesses":null},{"id":"labor","text":"the start of labor pains","description":"Process explicit","isDefault":false,"witnesses":null},{"id":"anguish","text":"the beginning of anguish","description":"Metaphor smoothed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Councils","book":"Mark","chapter":13,"decisionKey":"m13Councils","source":{"greekPresented":"συνέδρια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Before what bodies will disciples be delivered?","summary":"Synedria are local councils or judicial assemblies, not necessarily the single Jerusalem Sanhedrin.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"councils","rationale":"‘Councils’ is default because the plural synedria refers broadly to local judicial assemblies rather than necessarily the single Jerusalem Sanhedrin. ‘Local courts’ explains their function but modernizes the institutions; ‘judicial assemblies’ is precise but heavier in the narrative.","evidence":{"external":null,"internal":null},"options":[{"id":"councils","text":"councils","description":"Project default · plural institutions","isDefault":true,"witnesses":null},{"id":"courts","text":"local courts","description":"Function explicit","isDefault":false,"witnesses":null},{"id":"assemblies","text":"judicial assemblies","description":"Formal role","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Endure","book":"Mark","chapter":13,"decisionKey":"m13Endure","source":{"greekPresented":"ὑπομείνας εἰς τέλος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does salvation follow?","summary":"Hypomenō is remain under pressure or endure; eis telos can mean to the end or completely.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"end","rationale":"‘Endures to the end’ is default because hypomeno depicts remaining under pressure and eis telos retains the temporal goal without interpreting which ending is meant. ‘Remains steadfast’ foregrounds character, while ‘holds out’ is vivid but more colloquial.","evidence":{"external":null,"internal":null},"options":[{"id":"end","text":"endures to the end","description":"Project default · duration","isDefault":true,"witnesses":null},{"id":"steadfast","text":"remains steadfast until completion","description":"Character foregrounded","isDefault":false,"witnesses":null},{"id":"through","text":"holds out all the way","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Desolation","book":"Mark","chapter":13,"decisionKey":"m13Desolation","source":{"greekPresented":"τὸ βδέλυγμα τῆς ἐρημώσεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Daniel’s phrase be rendered?","summary":"The expression names a detestable thing or person that causes desecration and desolation.","layers":["ALLUSION","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"abomination","rationale":"‘The abomination of desolation’ is default because it preserves Daniel’s recognized scriptural phrase and leaves open whether the referent is an object, person, or event. ‘The detestable thing that desolates’ explains the construction but closes part of its allusive resonance.","evidence":{"external":null,"internal":null},"options":[{"id":"abomination","text":"the abomination of desolation","description":"Project default · scriptural phrase","isDefault":true,"witnesses":null},{"id":"detestable","text":"the detestable thing that desolates","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"desecration","text":"the desecrating abomination","description":"Temple effect","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Reader","book":"Mark","chapter":13,"decisionKey":"m13Reader","source":{"greekPresented":"ὁ ἀναγινώσκων νοείτω","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does the aside address?","summary":"The singular participle speaks directly to the one reading aloud or reading the text: let that reader understand.","layers":["GRAMMAR","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"reader","rationale":"‘Let the reader understand’ is default because the singular participle directly addresses the person reading the text, possibly aloud, and no hearer is grammatically named. ‘Take notice’ weakens noeito’s call for comprehension; ‘discern’ adds a more specialized interpretive action.","evidence":{"external":null,"internal":null},"options":[{"id":"reader","text":"let the reader understand","description":"Project default · direct aside","isDefault":true,"witnesses":null},{"id":"one","text":"let the one reading take notice","description":"Participle exposed","isDefault":false,"witnesses":null},{"id":"hearer","text":"let whoever reads discern","description":"Interpretive action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Flesh","book":"Mark","chapter":13,"decisionKey":"m13Flesh","source":{"greekPresented":"οὐκ ἂν ἐσώθη πᾶσα σάρξ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who would not survive the shortened days?","summary":"All flesh is a Semitic expression for all mortal life or humanity in view.","layers":["IDIOM","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"flesh","rationale":"‘No flesh would be saved’ is default because it preserves the Semitic all-flesh idiom and Mark’s reuse of saving language. ‘No human would survive’ communicates the immediate sense clearly but resolves both the idiom and sozo’s broader range into physical survival alone.","evidence":{"external":null,"internal":null},"options":[{"id":"flesh","text":"no flesh would be saved","description":"Project default · idiom retained","isDefault":true,"witnesses":null},{"id":"human","text":"no human would survive","description":"Contextual sense","isDefault":false,"witnesses":null},{"id":"life","text":"no mortal life would be preserved","description":"Mortality foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Chosen","book":"Mark","chapter":13,"decisionKey":"m13Chosen","source":{"greekPresented":"τοὺς ἐκλεκτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should eklektoi be represented?","summary":"The noun identifies those selected or chosen; the text does not specify the mechanism within the word itself.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"chosen","rationale":"‘The chosen ones’ is default because eklektoi directly identifies those selected while avoiding the later technical freight often carried by ‘the elect.’ ‘Those he selected’ makes divine agency explicit, though the noun itself does not state that agency in this phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"chosen","text":"the chosen ones","description":"Project default · lexical form","isDefault":true,"witnesses":null},{"id":"elect","text":"the elect","description":"Traditional term","isDefault":false,"witnesses":null},{"id":"selected","text":"those he selected","description":"Agency explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Powers","book":"Mark","chapter":13,"decisionKey":"m13Powers","source":{"greekPresented":"αἱ δυνάμεις ... σαλευθήσονται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What in the heavens will be shaken?","summary":"Dynameis can denote cosmic powers or the powerful heavenly bodies themselves.","layers":["COSMOLOGY","TRANSLATION"],"confidence":"low","defaultOptionId":"powers","rationale":"‘The powers in the heavens will be shaken’ is the working default because dynameis can denote cosmic powers or powerful heavenly bodies and this wording preserves that ambiguity. ‘Forces’ and ‘bodies’ each clarify a plausible referent but prematurely choose between them.","evidence":{"external":null,"internal":null},"options":[{"id":"powers","text":"the powers in the heavens will be shaken","description":"Project default · ambiguity retained","isDefault":true,"witnesses":null},{"id":"forces","text":"the heavenly forces will be shaken","description":"Cosmic order","isDefault":false,"witnesses":null},{"id":"bodies","text":"the heavenly bodies will be shaken","description":"Astral referent","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Coming","book":"Mark","chapter":13,"decisionKey":"m13Coming","source":{"greekPresented":"ἐρχόμενον ... μετὰ δυνάμεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the Son of Man seen coming?","summary":"The present participle depicts the arrival in clouds with great power and glory.","layers":["GRAMMAR","ALLUSION","TRANSLATION"],"confidence":"high","defaultOptionId":"coming","rationale":"‘Coming in clouds with great power and glory’ is default because it retains the present participle, Danielic cloud image, and accompanying qualities without redistributing them. ‘Among clouds’ changes the spatial relation, while making Jesus ‘powerful and glorious’ shifts the syntax.","evidence":{"external":null,"internal":null},"options":[{"id":"coming","text":"coming in clouds with great power and glory","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"arriving","text":"arriving among clouds in great power and glory","description":"Arrival foregrounded","isDefault":false,"witnesses":null},{"id":"clouds","text":"coming with the clouds, powerful and glorious","description":"Qualities foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Angels","book":"Mark","chapter":13,"decisionKey":"m13Angels","source":{"greekPresented":"τοὺς ἀγγέλους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Should angeloi be translated by role or title?","summary":"Angeloi are messengers; in this cosmic scene the conventional angelic referent is clear.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"angels","rationale":"‘The angels’ is default because the cosmic scene makes the conventional heavenly referent of angeloi clear and preserves the established term. ‘Messengers’ exposes the noun’s role but can suggest ordinary human envoys unless the translation adds another explanatory word.","evidence":{"external":null,"internal":null},"options":[{"id":"angels","text":"the angels","description":"Project default · established referent","isDefault":true,"witnesses":null},{"id":"messengers","text":"his messengers","description":"Lexical role","isDefault":false,"witnesses":null},{"id":"heavenly","text":"the heavenly messengers","description":"Context explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Generation","book":"Mark","chapter":13,"decisionKey":"m13Generation","source":{"greekPresented":"ἡ γενεὰ αὕτη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does ‘this generation’ refer to?","summary":"Genea can mean the contemporary generation, a people, or a kind of humanity; the demonstrative favors the generation in view in the discourse.","layers":["GRAMMAR","DISCOURSE","TRANSLATION"],"confidence":"low","defaultOptionId":"generation","rationale":"‘This generation’ is the working default because it directly preserves genea and the demonstrative without deciding whether the reference is Jesus’s contemporaries, a people, or a kind of humanity. Every expanded alternative makes an interpretive choice the phrase itself leaves contested.","evidence":{"external":null,"internal":null},"options":[{"id":"generation","text":"this generation","description":"Project default · ambiguity preserved","isDefault":true,"witnesses":null},{"id":"people","text":"this people","description":"Collective continuity","isDefault":false,"witnesses":null},{"id":"age","text":"this present generation","description":"Contemporaneity emphasized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Hour","book":"Mark","chapter":13,"decisionKey":"m13Hour","source":{"greekPresented":"περὶ δὲ τῆς ἡμέρας ... ἢ τῆς ὥρας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How exact is the unknown time?","summary":"The paired day and hour deny knowledge of both date and precise moment.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"day","rationale":"‘Concerning that day or the hour’ is default because it preserves both paired time units and the progression from date to precise moment. ‘Date or exact time’ explains the idiom but replaces Mark’s eschatological day-language with modern scheduling vocabulary.","evidence":{"external":null,"internal":null},"options":[{"id":"day","text":"concerning that day or the hour","description":"Project default · both units","isDefault":true,"witnesses":null},{"id":"date","text":"about that date or exact time","description":"Sense exposed","isDefault":false,"witnesses":null},{"id":"moment","text":"as for that day and moment","description":"Precision foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.13.m13Son","book":"Mark","chapter":13,"decisionKey":"m13Son","source":{"greekPresented":"οὐδὲ ὁ υἱός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the saying include ‘nor the Son’?","summary":"The phrase is strongly supported in Mark and is the difficult reading; a later stream omits it, likely to avoid theological difficulty.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"include","rationale":"Inclusion is default because it has strong early and diverse support and is the more difficult reading. Omission readily removes an apparent limitation on the Son’s knowledge.","evidence":{"external":"Include: א, B, D, L, W, Δ and broad early versions; omit: A, C, K, Θ and much of the later tradition.","internal":"Theological smoothing strongly explains omission; deliberate addition of the difficult phrase is less likely."},"options":[{"id":"include","text":"nor the Son, ","description":"Project default · difficult early reading","isDefault":true,"witnesses":"οὐδὲ ὁ υἱός · א, B, D, L, W, Δ, early versions"},{"id":"omit","text":"","description":"Later omission","isDefault":false,"witnesses":"omit phrase · A, C, K, Θ, later tradition"},{"id":"open","text":"[nor the Son,] ","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed phrase bracketed"}],"revisionHistory":[]},
{"id":"mark.13.m13Watch","book":"Mark","chapter":13,"decisionKey":"m13Watch","source":{"greekPresented":"γρηγορεῖτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must the doorkeeper and disciples do?","summary":"Grēgoreō means stay awake and, figuratively, remain watchful or alert.","layers":["GRAMMAR","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"watch","rationale":"‘Keep watch’ is default because gregoreo carries physical wakefulness into the chapter’s sustained metaphor of vigilant readiness. ‘Stay awake’ foregrounds the literal image but can sound like a temporary sleep instruction; ‘remain alert’ explains its practical sense while losing the watch motif.","evidence":{"external":null,"internal":null},"options":[{"id":"watch","text":"keep watch","description":"Project default · vigilance","isDefault":true,"witnesses":null},{"id":"awake","text":"stay awake","description":"Physical image","isDefault":false,"witnesses":null},{"id":"alert","text":"remain alert","description":"Practical sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Stealth","book":"Mark","chapter":14,"decisionKey":"m14Stealth","source":{"greekPresented":"ἐν δόλῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the leaders plan to seize Jesus?","summary":"Dolos is deceit, trickery, or a concealed scheme rather than simple privacy.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"deceit","rationale":"‘By deceit’ is default because dolos names deceptive craft or treachery, preserving the plot’s moral character rather than reducing it to secrecy. ‘By a trick’ is plainer but narrower, while ‘through a secret scheme’ foregrounds concealment that the noun does not state by itself.","evidence":{"external":null,"internal":null},"options":[{"id":"deceit","text":"by deceit","description":"Project default · moral force","isDefault":true,"witnesses":null},{"id":"trick","text":"by a trick","description":"Plain English","isDefault":false,"witnesses":null},{"id":"secret","text":"through a secret scheme","description":"Concealment foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Nard","book":"Mark","chapter":14,"decisionKey":"m14Nard","source":{"greekPresented":"μύρου νάρδου πιστικῆς πολυτελοῦς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of perfume did the woman bring?","summary":"Pistikēs is difficult: it may mean genuine or pure, perhaps connected with a place-name; the perfume is costly nard.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"low","defaultOptionId":"genuine","rationale":"‘Perfume of genuine, very costly nard’ is the working default because pistikos most plausibly describes the nard’s authenticity or quality while Mark separately states its high value. ‘Pure’ is possible, but the adjective’s exact sense remains disputed; retaining ‘pistic’ exposes uncertainty at the cost of intelligibility.","evidence":{"external":null,"internal":null},"options":[{"id":"genuine","text":"perfume of genuine, very costly nard","description":"Project default · quality reading","isDefault":true,"witnesses":null},{"id":"pure","text":"very costly pure nard perfume","description":"Purity foregrounded","isDefault":false,"witnesses":null},{"id":"pistic","text":"costly pistic nard","description":"Uncertain term retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Flask","book":"Mark","chapter":14,"decisionKey":"m14Flask","source":{"greekPresented":"ἀλάβαστρον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What container held the perfume?","summary":"Alabastron names a small perfume flask, originally associated with alabaster but not necessarily specifying its material.","layers":["CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"flask","rationale":"‘An alabaster flask’ is default because alabastron had become the conventional name for a small perfume vessel even when its material was not necessarily alabaster. ‘Perfume jar’ communicates function but loses the historical object-name; ‘vial’ may imply a modern container.","evidence":{"external":null,"internal":null},"options":[{"id":"flask","text":"an alabaster flask","description":"Project default · conventional form","isDefault":true,"witnesses":null},{"id":"jar","text":"a perfume jar","description":"Function foregrounded","isDefault":false,"witnesses":null},{"id":"vial","text":"a small alabaster vial","description":"Size foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Broke","book":"Mark","chapter":14,"decisionKey":"m14Broke","source":{"greekPresented":"συντρίψασα τὴν ἀλάβαστρον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did she do to the flask?","summary":"Syntribō means break or crush; she opens the sealed vessel decisively before pouring it out.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"broke","rationale":"‘Breaking the flask’ is default because syntribo is a forceful verb meaning break or crush and presents the vessel’s decisive opening before the perfume is poured. ‘Breaking it open’ supplies the purpose helpfully, while ‘shattering’ may overstate the extent of destruction.","evidence":{"external":null,"internal":null},"options":[{"id":"broke","text":"breaking the flask","description":"Project default · direct verb","isDefault":true,"witnesses":null},{"id":"opened","text":"breaking it open","description":"Purpose explicit","isDefault":false,"witnesses":null},{"id":"crushed","text":"shattering the jar","description":"Force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Waste","book":"Mark","chapter":14,"decisionKey":"m14Waste","source":{"greekPresented":"ἀπώλεια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the objectors characterize the act?","summary":"Apōleia is destruction, loss, or waste; their complaint treats the perfume as irretrievably lost.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"waste","rationale":"‘This waste of the perfume’ is default because apoleia casts the act as ruinous loss from the objectors’ economic perspective. ‘Loss’ is more neutral than their accusation, while ‘ruinous use’ explains the judgment instead of preserving their compact charge.","evidence":{"external":null,"internal":null},"options":[{"id":"waste","text":"this waste of the perfume","description":"Project default · economic complaint","isDefault":true,"witnesses":null},{"id":"loss","text":"this loss of perfume","description":"Neutral form","isDefault":false,"witnesses":null},{"id":"ruin","text":"this ruinous use of the perfume","description":"Judgment foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Denarii","book":"Mark","chapter":14,"decisionKey":"m14Denarii","source":{"greekPresented":"ἐπάνω δηναρίων τριακοσίων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the price be represented?","summary":"The text gives more than three hundred denarii, roughly a laborer’s annual wage, but the historical unit should remain visible.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"denarii","rationale":"‘More than three hundred denarii’ is default because it preserves Mark’s historical monetary unit and exact threshold. Converting it to a year’s wages makes the scale immediate but depends on contextual assumptions; the combined option remains available for readers who want both unit and estimate.","evidence":{"external":null,"internal":null},"options":[{"id":"denarii","text":"more than three hundred denarii","description":"Project default · historical unit","isDefault":true,"witnesses":null},{"id":"wages","text":"more than a year’s wages","description":"Economic scale","isDefault":false,"witnesses":null},{"id":"both","text":"over three hundred denarii—about a year’s wages","description":"Unit and scale","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Beforehand","book":"Mark","chapter":14,"decisionKey":"m14Beforehand","source":{"greekPresented":"προέλαβεν μυρίσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the woman accomplish beforehand?","summary":"Prolambanō can mean act beforehand or seize an opportunity; Jesus interprets the act as anticipating burial.","layers":["GRAMMAR","DISCOURSE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"before","rationale":"‘She acted beforehand to anoint my body’ is default because proelaben gives temporal priority to her action and Jesus immediately interprets it in relation to burial. ‘She did what she could’ draws on the preceding clause, while ‘anticipated’ states the narrative meaning more explicitly than the verb itself.","evidence":{"external":null,"internal":null},"options":[{"id":"before","text":"She acted beforehand to anoint my body","description":"Project default · temporal force","isDefault":true,"witnesses":null},{"id":"could","text":"She did what she could, anointing my body in advance","description":"Ability and timing","isDefault":false,"witnesses":null},{"id":"anticipated","text":"She anticipated the anointing of my body","description":"Interpretive sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Memorial","book":"Mark","chapter":14,"decisionKey":"m14Memorial","source":{"greekPresented":"εἰς μνημόσυνον αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will her act accompany the proclamation?","summary":"Mnēmosynon is a remembrance or memorial that keeps a person or deed present in communal memory.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"memory","rationale":"‘In memory of her’ is default because mnemosynon denotes a memorial or act of remembrance and this wording reads naturally with worldwide proclamation. ‘As her memorial’ preserves the noun more formally but can sound like a physical monument; the purpose clause expands what Mark states compactly.","evidence":{"external":null,"internal":null},"options":[{"id":"memory","text":"in memory of her","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"memorial","text":"as her memorial","description":"Cultic resonance","isDefault":false,"witnesses":null},{"id":"remember","text":"so that she may be remembered","description":"Purpose explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Opportunity","book":"Mark","chapter":14,"decisionKey":"m14Opportunity","source":{"greekPresented":"εὐκαίρως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of moment did Judas seek?","summary":"The adverb means at a good or opportune time—from the plotter’s perspective, a convenient opening.","layers":["GRAMMAR","DISCOURSE","TRANSLATION"],"confidence":"high","defaultOptionId":"opportunity","rationale":"‘A good opportunity’ is default because eukairos describes a favorable opening from Judas’s and the plotters’ perspective without declaring it morally right. ‘Convenient moment’ captures practicality, while ‘the right time’ can sound like narrative approval rather than strategic suitability.","evidence":{"external":null,"internal":null},"options":[{"id":"opportunity","text":"a good opportunity","description":"Project default · situational opening","isDefault":true,"witnesses":null},{"id":"convenient","text":"a convenient moment","description":"Practical timing","isDefault":false,"witnesses":null},{"id":"right","text":"the right time","description":"Purpose foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Guestroom","book":"Mark","chapter":14,"decisionKey":"m14Guestroom","source":{"greekPresented":"κατάλυμά μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What room does Jesus ask for?","summary":"Katalyma is a lodging place or guest room; the possessive ‘my’ marks the room appointed for his use.","layers":["CULTURE","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"guest","rationale":"‘My guest room’ is default because katalyma denotes lodging or a guest chamber and the written possessive marks the place appointed for Jesus’s use. ‘Lodging place’ is broader than the furnished upstairs room described next; ‘the room for me’ explains rather than preserves the possessive form.","evidence":{"external":null,"internal":null},"options":[{"id":"guest","text":"my guest room","description":"Project default · possessive retained","isDefault":true,"witnesses":null},{"id":"lodging","text":"my lodging place","description":"Broader sense","isDefault":false,"witnesses":null},{"id":"room","text":"the room for me","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Dip","book":"Mark","chapter":14,"decisionKey":"m14Dip","source":{"greekPresented":"ὁ ἐμβαπτόμενος ... εἰς τὸ τρύβλιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the betrayer identified at the meal?","summary":"The present participle depicts one dipping with Jesus into the shared dish, not necessarily a single synchronized gesture.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"dipping","rationale":"‘The one dipping with me into the dish’ is default because the present participle portrays table fellowship in progress and retains the shared dish. A completed ‘dipped’ can turn the saying into one synchronized identifying gesture, while ‘sharing the bowl’ loses the concrete action.","evidence":{"external":null,"internal":null},"options":[{"id":"dipping","text":"the one dipping with me into the dish","description":"Project default · aspect retained","isDefault":true,"witnesses":null},{"id":"shares","text":"the one sharing the bowl with me","description":"Table fellowship","isDefault":false,"witnesses":null},{"id":"dipped","text":"the one who dipped with me in the dish","description":"Completed act","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Covenant","book":"Mark","chapter":14,"decisionKey":"m14Covenant","source":{"greekPresented":"τὸ αἷμά μου τῆς διαθήκης / τῆς καινῆς διαθήκης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus say ‘the covenant’ or ‘the new covenant’?","summary":"The concise early reading says ‘my blood of the covenant.’ A widespread later expansion adds ‘new,’ likely influenced by Luke and Paul.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The shorter ‘covenant’ is default because it has strong early support. ‘New’ is readily explained as harmonization to Luke 22:20 and 1 Corinthians 11:25.","evidence":{"external":"Short: א, B, C, D, L, W and early versions; ‘new’: A, K, Θ, family 13 and the Byzantine tradition.","internal":"The familiar liturgical formula supplies a strong motive for expansion; omission from diverse early witnesses is harder to explain."},"options":[{"id":"short","text":"my blood of the covenant","description":"Project default · shorter early reading","isDefault":true,"witnesses":"τῆς διαθήκης · א, B, C, D, L, W, early versions"},{"id":"new","text":"my blood of the new covenant","description":"Expanded familiar reading","isDefault":false,"witnesses":"τῆς καινῆς διαθήκης · A, K, Θ, family 13, Byzantine tradition"},{"id":"open","text":"my blood of the [new] covenant","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added adjective bracketed"}],"revisionHistory":[]},
{"id":"mark.14.m14Many","book":"Mark","chapter":14,"decisionKey":"m14Many","source":{"greekPresented":"ἐκχυννόμενον ὑπὲρ πολλῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"For whom is the blood poured out?","summary":"Hyper means for, on behalf of, or for the benefit of; polloi is many without implying a mathematically restricted group.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"many","rationale":"‘Being poured out on behalf of many’ is default because hyper marks beneficent representation and polloi retains Mark’s ‘many’ without turning it into a mathematical limit. ‘For many’ is natural but less explicit about relation; ‘for the benefit of many’ interprets the preposition fully.","evidence":{"external":null,"internal":null},"options":[{"id":"many","text":"being poured out on behalf of many","description":"Project default · relation explicit","isDefault":true,"witnesses":null},{"id":"for","text":"poured out for many","description":"Compact English","isDefault":false,"witnesses":null},{"id":"benefit","text":"poured out for the benefit of many","description":"Beneficiary foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14New","book":"Mark","chapter":14,"decisionKey":"m14New","source":{"greekPresented":"καινὸν ... ἐν τῇ βασιλείᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will Jesus drink wine in God’s kingdom?","summary":"Kainon means new in quality or kind, not merely recently produced.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"new","rationale":"‘Drink it new in the kingdom of God’ is default because kainon describes newness of quality or kind and keeps the adjective attached to the drinking. ‘Anew’ can suggest mere repetition, while ‘in a new way’ usefully explains the qualitative sense but adds a noun absent from the Greek.","evidence":{"external":null,"internal":null},"options":[{"id":"new","text":"drink it new in the kingdom of God","description":"Project default · adjective retained","isDefault":true,"witnesses":null},{"id":"anew","text":"drink it anew in God’s kingdom","description":"Renewed occasion","isDefault":false,"witnesses":null},{"id":"newway","text":"drink it in a new way in God’s kingdom","description":"Quality exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Hymn","book":"Mark","chapter":14,"decisionKey":"m14Hymn","source":{"greekPresented":"ὑμνήσαντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the group do before leaving?","summary":"The participle means sing hymns or songs of praise, likely the Passover psalms.","layers":["CULTURE","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"hymn","rationale":"‘Having sung a hymn’ is default because hymnesantes states the act of singing praise without naming a specific composition. Passover practice makes psalms likely, but ‘the psalms’ identifies the repertoire more precisely than Mark does; ‘singing praises’ preserves function while losing the hymn term.","evidence":{"external":null,"internal":null},"options":[{"id":"hymn","text":"having sung a hymn","description":"Project default · compact action","isDefault":true,"witnesses":null},{"id":"praise","text":"after singing praises","description":"Content foregrounded","isDefault":false,"witnesses":null},{"id":"psalms","text":"after singing the psalms","description":"Likely setting explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Stumble","book":"Mark","chapter":14,"decisionKey":"m14Stumble","source":{"greekPresented":"σκανδαλισθήσεσθε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will happen to the disciples?","summary":"Skandalizō can mean stumble, fall away, or be caused to abandon allegiance.","layers":["METAPHOR","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"stumble","rationale":"‘You all will stumble’ is default because skandalizomai preserves the falling metaphor and the plural address to the whole group. ‘Fall away’ foregrounds failed allegiance, while ‘desert me’ states the immediate narrative outcome but removes the metaphor and its broader force.","evidence":{"external":null,"internal":null},"options":[{"id":"stumble","text":"You all will stumble","description":"Project default · metaphor retained","isDefault":true,"witnesses":null},{"id":"fall","text":"You all will fall away","description":"Outcome foregrounded","isDefault":false,"witnesses":null},{"id":"desert","text":"All of you will desert me","description":"Narrative result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Rooster","book":"Mark","chapter":14,"decisionKey":"m14Rooster","source":{"greekPresented":"πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι / πρὶν ἀλέκτορα φωνῆσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus predict one rooster-crow or a second crow?","summary":"Mark’s distinctive twice-crowing form is strongly early. A later stream simplifies it to the familiar single-crow form found in the other Gospels.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"twice","rationale":"The twice-crowing form is default because it has strong early support and is distinctively Markan. The single-crow form harmonizes the prediction with the other Gospel accounts.","evidence":{"external":"Twice: א, B, D, L, W, Δ and important versions; once: A, C, K, Θ, Ψ and much of the later tradition.","internal":"Scribes had a clear reason to simplify Mark’s unique detail; independent addition of ‘twice’ is less likely."},"options":[{"id":"twice","text":"before a rooster crows twice","description":"Project default · distinctive early Markan reading","isDefault":true,"witnesses":"δὶς ἀλέκτορα φωνῆσαι · א, B, D, L, W, Δ"},{"id":"once","text":"before a rooster crows","description":"Harmonized reading","isDefault":false,"witnesses":"ἀλέκτορα φωνῆσαι · A, C, K, Θ, Ψ, later tradition"},{"id":"open","text":"before a rooster crows [twice]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed adverb bracketed"}],"revisionHistory":[]},
{"id":"mark.14.m14Distressed","book":"Mark","chapter":14,"decisionKey":"m14Distressed","source":{"greekPresented":"ἐκθαμβεῖσθαι καὶ ἀδημονεῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Mark describe Jesus’ anguish?","summary":"The paired verbs express being deeply alarmed and troubled or overwhelmed.","layers":["GRAMMAR","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"alarmed","rationale":"‘Be deeply alarmed and distressed’ is default because it keeps Mark’s two intense verbs distinct: ekthambeisthai for overwhelming alarm and ademonein for anguished distress. Smoother alternatives communicate the scene but either merge the verbs or add ‘dread’ as an interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"alarmed","text":"be deeply alarmed and distressed","description":"Project default · verbs distinguished","isDefault":true,"witnesses":null},{"id":"troubled","text":"become troubled and anguished","description":"Emotional range","isDefault":false,"witnesses":null},{"id":"horror","text":"be seized with dread and distress","description":"Intensity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Abba","book":"Mark","chapter":14,"decisionKey":"m14Abba","source":{"greekPresented":"ἀββᾶ ὁ πατήρ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why preserve both Abba and its Greek explanation?","summary":"Mark retains the Aramaic address and immediately supplies Greek ‘the Father’; the doubling is part of the text.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"‘Abba, Father’ is default because Mark deliberately preserves the Aramaic address and its Greek gloss; the bilingual doubling belongs to the text. ‘Father’ removes the retained Semitic voice, while ‘my Father’ supplies a possessive not written in the phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Abba, Father","description":"Project default · bilingual address","isDefault":true,"witnesses":null},{"id":"father","text":"Father","description":"Meaning only","isDefault":false,"witnesses":null},{"id":"dear","text":"Abba—my Father","description":"Personal relation explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Cup","book":"Mark","chapter":14,"decisionKey":"m14Cup","source":{"greekPresented":"παρένεγκε τὸ ποτήριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask concerning the cup?","summary":"The verb means carry away or remove; the cup remains a metaphor for the approaching ordeal.","layers":["METAPHOR","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"remove","rationale":"‘Remove this cup from me’ is default because parenegke means carry away and the cup metaphor remains unexpanded for the reader. ‘Take this cup away’ is equally natural but less formally close; ‘let this cup pass’ imports the familiar wording of another Gospel tradition.","evidence":{"external":null,"internal":null},"options":[{"id":"remove","text":"remove this cup from me","description":"Project default · metaphor retained","isDefault":true,"witnesses":null},{"id":"take","text":"take this cup away from me","description":"Natural English","isDefault":false,"witnesses":null},{"id":"pass","text":"let this cup pass from me","description":"Traditional idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Willing","book":"Mark","chapter":14,"decisionKey":"m14Willing","source":{"greekPresented":"οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should the contrast of wills read?","summary":"Greek omits repeated verbs in the second clause, producing a terse contrast: not what I will, but what you.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"what","rationale":"‘Not what I will, but what you will’ is default because it supplies the elided verb only where English requires it while preserving the terse contrast of ego and sy. The noun-based ‘not my will, but yours’ is elegant but changes both clauses’ grammatical form.","evidence":{"external":null,"internal":null},"options":[{"id":"what","text":"not what I will, but what you will","description":"Project default · verb supplied once","isDefault":true,"witnesses":null},{"id":"want","text":"not what I want, but what you want","description":"Plain English","isDefault":false,"witnesses":null},{"id":"yours","text":"not my will, but yours","description":"Nominal compression","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Spirit","book":"Mark","chapter":14,"decisionKey":"m14Spirit","source":{"greekPresented":"τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What contrast explains the disciples’ failure?","summary":"Spirit and flesh contrast willing inward resolve with vulnerable human embodiment, not necessarily two metaphysical substances.","layers":["METAPHOR","ANTHROPOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"spirit","rationale":"‘The spirit is willing, but the flesh is weak’ is default because it preserves Mark’s paired terms and balanced contrast without deciding that they name separable substances. ‘Inner desire/body’ explains the functional sense but closes the terms’ broader anthropological range.","evidence":{"external":null,"internal":null},"options":[{"id":"spirit","text":"the spirit is willing, but the flesh is weak","description":"Project default · terms retained","isDefault":true,"witnesses":null},{"id":"desire","text":"the inner desire is eager, but human weakness remains","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"heart","text":"the heart is ready, but the body is weak","description":"Functional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Kiss","book":"Mark","chapter":14,"decisionKey":"m14Kiss","source":{"greekPresented":"καταφιλεῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How emphatic was Judas’s kiss?","summary":"The compound verb can imply kissing warmly or repeatedly, making the betrayal’s gesture especially pointed.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"kissed","rationale":"‘Kissed him warmly’ is default because the compound kataphileo intensifies the ordinary kiss verb and makes Judas’s greeting pointedly demonstrative. A neutral ‘kissed’ loses that force, while ‘kept kissing’ selects an iterative sense the compound can suggest but does not require.","evidence":{"external":null,"internal":null},"options":[{"id":"kissed","text":"kissed him warmly","description":"Project default · compound force","isDefault":true,"witnesses":null},{"id":"kiss","text":"kissed him","description":"Neutral English","isDefault":false,"witnesses":null},{"id":"repeated","text":"kept kissing him","description":"Iterative possibility","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Naked","book":"Mark","chapter":14,"decisionKey":"m14Naked","source":{"greekPresented":"γυμνὸς ἔφυγεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the young man flee?","summary":"Gymnos may mean naked or stripped of an outer garment; after losing the linen cloth, the narrative presents him as unclothed.","layers":["CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"naked","rationale":"‘Fled naked’ is default because gymnos directly describes the young man after the linen cloth is seized, preserving Mark’s abrupt and exposed image. ‘Unclothed’ is accurate but formal; ‘bare’ can sound partial or euphemistic.","evidence":{"external":null,"internal":null},"options":[{"id":"naked","text":"fled naked","description":"Project default · direct adjective","isDefault":true,"witnesses":null},{"id":"bare","text":"ran away bare","description":"Plain image","isDefault":false,"witnesses":null},{"id":"unclothed","text":"fled unclothed","description":"Formal English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Testimony","book":"Mark","chapter":14,"decisionKey":"m14Testimony","source":{"greekPresented":"οὐκ ἴσαι αἱ μαρτυρίαι ἦσαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was wrong with the witnesses’ testimony?","summary":"Isai means equal or matching; their accounts did not agree sufficiently to sustain a charge.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"agree","rationale":"‘Their testimonies were not in agreement’ is default because isai means equal or matching in a legal setting and Mark’s point is that the accounts failed to correspond. ‘Not equal’ preserves the adjective mechanically but sounds quantitative in English; ‘inconsistent evidence’ changes testimony into an abstract category.","evidence":{"external":null,"internal":null},"options":[{"id":"agree","text":"their testimonies were not in agreement","description":"Project default · legal sense","isDefault":true,"witnesses":null},{"id":"equal","text":"their testimonies were not equal","description":"Greek form","isDefault":false,"witnesses":null},{"id":"consistent","text":"their evidence was inconsistent","description":"Natural legal English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Blessed","book":"Mark","chapter":14,"decisionKey":"m14Blessed","source":{"greekPresented":"ὁ υἱὸς τοῦ εὐλογητοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is ‘the Blessed’?","summary":"The reverential title avoids pronouncing the divine name; it means God, the Blessed One.","layers":["CULTURE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"blessed","rationale":"‘The Son of the Blessed One’ is default because the high priest’s ho Eulogetos is a reverential circumlocution for God and the title itself is meaningful in the scene. Replacing it with ‘God’ identifies the referent but erases the avoidance formula.","evidence":{"external":null,"internal":null},"options":[{"id":"blessed","text":"the Son of the Blessed One","description":"Project default · reverent title","isDefault":true,"witnesses":null},{"id":"god","text":"the Son of God","description":"Referent explicit","isDefault":false,"witnesses":null},{"id":"blessedGod","text":"the Son of the blessed God","description":"Title interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14IAm","book":"Mark","chapter":14,"decisionKey":"m14IAm","source":{"greekPresented":"ἐγώ εἰμι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How direct is Jesus’ answer to the high priest?","summary":"The answer is the unqualified ‘I am,’ followed by the Son of Man saying.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"iam","rationale":"‘I am’ is default because ego eimi is an unqualified direct answer and no predicate pronoun is written. ‘Yes, I am’ supplies conversational force, while ‘I am he’ makes explicit an object that the Greek leaves unstated.","evidence":{"external":null,"internal":null},"options":[{"id":"iam","text":"I am","description":"Project default · no predicate supplied","isDefault":true,"witnesses":null},{"id":"yes","text":"Yes, I am","description":"Answer force","isDefault":false,"witnesses":null},{"id":"youSay","text":"I am he","description":"Predicate supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Power","book":"Mark","chapter":14,"decisionKey":"m14Power","source":{"greekPresented":"ἐκ δεξιῶν καθήμενον τῆς δυνάμεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does ‘the Power’ signify?","summary":"Power is a reverential circumlocution for God; sitting at its right hand evokes divine authority.","layers":["CULTURE","ALLUSION","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"power","rationale":"‘At the right hand of the Power’ is default because he Dynamis is a reverential divine circumlocution and the wording participates in the scriptural allusion. ‘God’s right hand’ gives the referent clearly but removes the title Mark places on the high priest’s lips.","evidence":{"external":null,"internal":null},"options":[{"id":"power","text":"sitting at the right hand of the Power","description":"Project default · title retained","isDefault":true,"witnesses":null},{"id":"god","text":"sitting at God’s right hand","description":"Referent explicit","isDefault":false,"witnesses":null},{"id":"mighty","text":"seated beside the Mighty One","description":"Personified title","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Slaps","book":"Mark","chapter":14,"decisionKey":"m14Slaps","source":{"greekPresented":"οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the attendants do to Jesus?","summary":"The difficult expression says the attendants ‘received’ him with slaps—taking custody of him while striking him.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"low","defaultOptionId":"received","rationale":"‘The attendants received him with slaps’ is the working default because it preserves Mark’s difficult combination of lambano with rhapismata, possibly joining custody and blows. ‘Struck him’ gives the obvious action but drops the unusual verb; the custody option explains both senses more fully than the Greek explicitly does.","evidence":{"external":null,"internal":null},"options":[{"id":"received","text":"the attendants received him with slaps","description":"Project default · difficult wording","isDefault":true,"witnesses":null},{"id":"struck","text":"the guards struck him with their hands","description":"Action explicit","isDefault":false,"witnesses":null},{"id":"custody","text":"the attendants took him in custody, slapping him","description":"Both senses","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.14.m14Curse","book":"Mark","chapter":14,"decisionKey":"m14Curse","source":{"greekPresented":"ἀναθεματίζειν καὶ ὀμνύναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter begin to do?","summary":"The verbs mean invoke a curse and swear an oath, intensifying the denial rather than merely using profanity.","layers":["CULTURE","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"curse","rationale":"‘Invoke a curse and swear’ is default because anathematizein and omnynai name two escalating acts: calling down a curse and binding speech by oath. Compact ‘curse and swear’ can sound like profanity, while the self-imprecation option specifies the curse’s target more than Mark does.","evidence":{"external":null,"internal":null},"options":[{"id":"curse","text":"invoke a curse and swear","description":"Project default · acts distinguished","isDefault":true,"witnesses":null},{"id":"cursing","text":"curse and swear","description":"Compact English","isDefault":false,"witnesses":null},{"id":"oath","text":"bind himself by curses and oaths","description":"Self-imprecation explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Bound","book":"Mark","chapter":15,"decisionKey":"m15Bound","source":{"greekPresented":"δήσαντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the council do before handing Jesus over?","summary":"The participle means binding or tying; it may describe physical restraint as well as formal custody.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"bound","rationale":"‘Having bound Jesus’ is default because desantes directly names physical binding before the handover and does not reduce the action to an abstract change of custody. ‘Tied’ is vivid but informal, while ‘placed under restraint’ interprets the legal effect and loses the participle’s concrete image.","evidence":{"external":null,"internal":null},"options":[{"id":"bound","text":"having bound Jesus","description":"Project default · direct action","isDefault":true,"witnesses":null},{"id":"tied","text":"having tied Jesus","description":"Physical image","isDefault":false,"witnesses":null},{"id":"custody","text":"having placed Jesus under restraint","description":"Custodial sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15YouSay","book":"Mark","chapter":15,"decisionKey":"m15YouSay","source":{"greekPresented":"σὺ λέγεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How direct is Jesus’ answer to Pilate?","summary":"The idiom literally says ‘you say.’ It acknowledges Pilate’s wording without simply repeating a modern yes.","layers":["IDIOM","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"say","rationale":"‘You say it’ is default because sy legeis preserves Jesus’s terse echo of Pilate’s wording without turning it into an unqualified modern yes. ‘You have said so’ shifts the aspect, while ‘Yes’ supplies an explicit affirmation absent from the Greek expression.","evidence":{"external":null,"internal":null},"options":[{"id":"say","text":"You say it","description":"Project default · idiom retained","isDefault":true,"witnesses":null},{"id":"said","text":"You have said so","description":"Completed statement","isDefault":false,"witnesses":null},{"id":"yes","text":"Yes","description":"Answer force explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Marvel","book":"Mark","chapter":15,"decisionKey":"m15Marvel","source":{"greekPresented":"θαυμάζειν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did Pilate respond to Jesus’ silence?","summary":"Thaumazō expresses wonder, amazement, or astonishment rather than approval.","layers":["GRAMMAR","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"marveled","rationale":"‘Pilate marveled’ is default because thaumazein denotes astonishment or wonder at Jesus’s silence without implying admiration. ‘Was amazed’ is natural English, while ‘wondered greatly’ can suggest reflective questioning more than surprised response.","evidence":{"external":null,"internal":null},"options":[{"id":"marveled","text":"Pilate marveled","description":"Project default · direct verb","isDefault":true,"witnesses":null},{"id":"amazed","text":"Pilate was amazed","description":"Natural English","isDefault":false,"witnesses":null},{"id":"wondered","text":"Pilate wondered greatly","description":"Reflective sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Rebel","book":"Mark","chapter":15,"decisionKey":"m15Rebel","source":{"greekPresented":"μετὰ τῶν στασιαστῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who was imprisoned with Barabbas?","summary":"Stasiastai are insurrectionists or rebels involved in an uprising, not merely generic prisoners.","layers":["CULTURE","POLITICS","TRANSLATION"],"confidence":"high","defaultOptionId":"rebels","rationale":"‘With the rebels’ is default because stasiastai identifies participants in an uprising and keeps their political character visible. ‘Insurrectionists’ is more technical but heavier, while ‘rioters’ can reduce organized revolt to public disorder.","evidence":{"external":null,"internal":null},"options":[{"id":"rebels","text":"with the rebels","description":"Project default · political force","isDefault":true,"witnesses":null},{"id":"insurrectionists","text":"with the insurrectionists","description":"Technical sense","isDefault":false,"witnesses":null},{"id":"rioters","text":"with the rioters","description":"Public-disorder sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Envy","book":"Mark","chapter":15,"decisionKey":"m15Envy","source":{"greekPresented":"διὰ φθόνον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why had the chief priests handed Jesus over?","summary":"Phthonos is envy or resentful jealousy at another’s standing.","layers":["LEXICON","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"envy","rationale":"‘Because of envy’ is default because phthonos names resentful desire aroused by another’s standing or success. ‘Jealousy’ is natural but can imply fear of losing a relationship; ‘resentment’ preserves hostility while losing the comparative dimension.","evidence":{"external":null,"internal":null},"options":[{"id":"envy","text":"because of envy","description":"Project default · lexical form","isDefault":true,"witnesses":null},{"id":"jealousy","text":"out of jealousy","description":"Natural English","isDefault":false,"witnesses":null},{"id":"resentment","text":"because of resentment","description":"Hostility foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Satisfy","book":"Mark","chapter":15,"decisionKey":"m15Satisfy","source":{"greekPresented":"τὸ ἱκανὸν ποιῆσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Pilate intend toward the crowd?","summary":"The idiom means do what is sufficient for someone—satisfy, appease, or curry favor.","layers":["IDIOM","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"satisfy","rationale":"‘Wanting to satisfy the crowd’ is default because to hikanon poiesai means do what is sufficient to gain someone’s approval. ‘Appease’ foregrounds threatened unrest, while ‘do the crowd a favor’ makes the relational motive explicit but can sound more generous than Pilate’s calculation.","evidence":{"external":null,"internal":null},"options":[{"id":"satisfy","text":"wanting to satisfy the crowd","description":"Project default · idiom","isDefault":true,"witnesses":null},{"id":"appease","text":"wanting to appease the crowd","description":"Conflict foregrounded","isDefault":false,"witnesses":null},{"id":"favor","text":"wanting to do the crowd a favor","description":"Relational sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Scourged","book":"Mark","chapter":15,"decisionKey":"m15Scourged","source":{"greekPresented":"φραγελλώσας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What punishment preceded crucifixion?","summary":"The loanword denotes Roman flogging with a flagellum; ‘scourged’ preserves its judicial severity.","layers":["CULTURE","VIOLENCE","TRANSLATION"],"confidence":"high","defaultOptionId":"scourged","rationale":"‘Having scourged Jesus’ is default because phragellosas is the Roman loanword for judicial flogging with a flagellum and preserves the punishment’s institutional severity. ‘Flogged’ is clear modern English; ‘whipped’ is concrete but less specific to the Roman procedure.","evidence":{"external":null,"internal":null},"options":[{"id":"scourged","text":"having scourged Jesus","description":"Project default · Roman punishment","isDefault":true,"witnesses":null},{"id":"flogged","text":"after having Jesus flogged","description":"Plain English","isDefault":false,"witnesses":null},{"id":"whipped","text":"after whipping Jesus","description":"Concrete action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Praetorium","book":"Mark","chapter":15,"decisionKey":"m15Praetorium","source":{"greekPresented":"πραιτώριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where did the soldiers lead Jesus?","summary":"Praitōrion is the governor’s official residence or headquarters; Mark immediately identifies it as the courtyard.","layers":["CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"praetorium","rationale":"‘The praetorium’ is default because Mark preserves the Roman administrative term and immediately glosses its setting as the courtyard. ‘Governor’s headquarters’ explains institutional function, while ‘residence’ chooses one use of a term that can denote the whole official complex.","evidence":{"external":null,"internal":null},"options":[{"id":"praetorium","text":"the praetorium","description":"Project default · historical term","isDefault":true,"witnesses":null},{"id":"headquarters","text":"the governor’s headquarters","description":"Function explicit","isDefault":false,"witnesses":null},{"id":"palace","text":"the governor’s residence","description":"Location foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Cohort","book":"Mark","chapter":15,"decisionKey":"m15Cohort","source":{"greekPresented":"τὴν ὅλην σπεῖραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom did the soldiers summon?","summary":"Speira is a Roman cohort or military unit; in practice Mark may mean the whole detachment present.","layers":["CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"cohort","rationale":"‘The whole cohort’ is default because speira is the standard military-unit term and Mark intensifies it with ‘whole.’ The actual soldiers present may have formed a smaller detachment, so ‘entire detachment’ is contextually plausible but less formally direct.","evidence":{"external":null,"internal":null},"options":[{"id":"cohort","text":"the whole cohort","description":"Project default · military term","isDefault":true,"witnesses":null},{"id":"detachment","text":"the entire detachment","description":"Practical force","isDefault":false,"witnesses":null},{"id":"company","text":"the whole company of soldiers","description":"People explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Hail","book":"Mark","chapter":15,"decisionKey":"m15Hail","source":{"greekPresented":"χαῖρε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the soldiers’ mocking greeting sound?","summary":"Chaire was a normal greeting, literally ‘rejoice,’ and here parodies an acclamation of royalty.","layers":["LANGUAGE","CULTURE","IRONY","TRANSLATION"],"confidence":"high","defaultOptionId":"hail","rationale":"‘Hail, King of the Judeans!’ is default because chaire functions as a formal greeting here and carries the soldiers’ parody of royal acclamation. ‘Greetings’ loses the regal register, while literal ‘Rejoice’ misrepresents the idiom in English.","evidence":{"external":null,"internal":null},"options":[{"id":"hail","text":"Hail, King of the Judeans!","description":"Project default · royal mockery","isDefault":true,"witnesses":null},{"id":"greetings","text":"Greetings, King of the Judeans!","description":"Everyday greeting","isDefault":false,"witnesses":null},{"id":"rejoice","text":"Rejoice, King of the Judeans!","description":"Literal form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Worship","book":"Mark","chapter":15,"decisionKey":"m15Worship","source":{"greekPresented":"προσεκύνουν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the soldiers repeatedly do before Jesus?","summary":"Proskyneō means bow down or prostrate oneself; here the gesture is mock homage.","layers":["GRAMMAR","CULTURE","IRONY","TRANSLATION"],"confidence":"high","defaultOptionId":"bowed","rationale":"‘Were bowing down before him’ is default because proskynein names the repeated bodily gesture and lets the narrative context reveal its mockery. ‘Mock homage’ explains the irony, while ‘worshiping’ can imply sincere religious devotion absent from the soldiers’ act.","evidence":{"external":null,"internal":null},"options":[{"id":"bowed","text":"were bowing down before him","description":"Project default · gesture","isDefault":true,"witnesses":null},{"id":"homage","text":"were paying him mock homage","description":"Irony explicit","isDefault":false,"witnesses":null},{"id":"worshiped","text":"were worshiping him","description":"Traditional rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Compel","book":"Mark","chapter":15,"decisionKey":"m15Compel","source":{"greekPresented":"ἀγγαρεύουσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the soldiers enlist Simon?","summary":"The verb refers to compelling someone into requisitioned service under official authority.","layers":["CULTURE","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"compel","rationale":"‘They compel him’ is default because angareuousin is the technical verb for officially requisitioned service and its present tense keeps the coercive action immediate. ‘Pressed into service’ explains the institution; ‘forced’ preserves coercion but not its governmental setting.","evidence":{"external":null,"internal":null},"options":[{"id":"compel","text":"they compel him","description":"Project default · coercion","isDefault":true,"witnesses":null},{"id":"pressed","text":"they pressed him into service","description":"Institutional sense","isDefault":false,"witnesses":null},{"id":"forced","text":"they forced him","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Golgotha","book":"Mark","chapter":15,"decisionKey":"m15Golgotha","source":{"greekPresented":"Γολγοθᾶν ... Κρανίου Τόπος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Mark’s place-name and explanation appear?","summary":"Mark preserves the Semitic name Golgotha and then translates its meaning for Greek readers.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"‘Golgotha, which is translated “Place of a Skull”’ is default because Mark deliberately retains the Semitic place-name and supplies its meaning for Greek readers. Either name alone removes one of those two textual layers; the compact bilingual option alters the explanatory syntax.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Golgotha, which is translated ‘Place of a Skull’","description":"Project default · both layers","isDefault":true,"witnesses":null},{"id":"skull","text":"the Place of the Skull","description":"Meaning only","isDefault":false,"witnesses":null},{"id":"golgotha","text":"Golgotha—the Skull Place","description":"Compact bilingual form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Myrrh","book":"Mark","chapter":15,"decisionKey":"m15Myrrh","source":{"greekPresented":"ἐσμυρνισμένον οἶνον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What drink was offered to Jesus?","summary":"The participle means wine treated or mixed with myrrh, an aromatic resin.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"mixed","rationale":"‘Wine mixed with myrrh’ is default because esmyrnismenon describes wine treated with the aromatic resin and gives clear English composition. ‘Myrrhed wine’ mirrors the Greek formation but is obscure, while ‘flavored’ may understate a mixture with medicinal or narcotic associations.","evidence":{"external":null,"internal":null},"options":[{"id":"mixed","text":"wine mixed with myrrh","description":"Project default · composition","isDefault":true,"witnesses":null},{"id":"myrrhed","text":"myrrhed wine","description":"Greek form","isDefault":false,"witnesses":null},{"id":"flavored","text":"wine flavored with myrrh","description":"Aromatic function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Lots","book":"Mark","chapter":15,"decisionKey":"m15Lots","source":{"greekPresented":"βάλλοντες κλῆρον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the soldiers divide Jesus’ garments?","summary":"They cast a lot to determine what each person would take; the singular can describe the lot-casting procedure collectively.","layers":["CULTURE","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"lots","rationale":"‘Casting lots for them’ is default because it names the familiar allocation practice naturally while the Greek singular kleron can represent the lot procedure collectively. Retaining singular ‘a lot’ sounds unnatural; explaining shares makes the purpose explicit but expands the clause.","evidence":{"external":null,"internal":null},"options":[{"id":"lots","text":"casting lots for them","description":"Project default · familiar action","isDefault":true,"witnesses":null},{"id":"lot","text":"throwing a lot over them","description":"Singular retained","isDefault":false,"witnesses":null},{"id":"draw","text":"drawing lots to decide each share","description":"Purpose explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Charge","book":"Mark","chapter":15,"decisionKey":"m15Charge","source":{"greekPresented":"ἡ ἐπιγραφὴ τῆς αἰτίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was written above Jesus?","summary":"The phrase is the inscription of the legal accusation or charge, not merely a descriptive title.","layers":["CULTURE","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"charge","rationale":"‘The inscription of the charge’ is default because epigraphe tes aitias identifies the posted legal accusation explaining the execution. ‘Written accusation’ is plain but loses the inscription object, while ‘reason’ preserves aitia’s causal range but weakens the judicial setting.","evidence":{"external":null,"internal":null},"options":[{"id":"charge","text":"the inscription of the charge","description":"Project default · legal force","isDefault":true,"witnesses":null},{"id":"accusation","text":"the written accusation","description":"Plain legal English","isDefault":false,"witnesses":null},{"id":"reason","text":"the inscription stating the reason","description":"Causal sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Verse28","book":"Mark","chapter":15,"decisionKey":"m15Verse28","source":{"greekPresented":"καὶ ἐπληρώθη ἡ γραφὴ ...","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Mark include a verse about scripture being fulfilled?","summary":"The sentence ‘And the scripture was fulfilled that says, “And he was counted with lawless ones”’ is absent from the earliest and most diverse witnesses and appears to have entered Mark from Isaiah 53:12, probably through Luke 22:37.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is the project default because the sentence is missing from early representatives of several textual streams. Its wording is readily explained as a later insertion from Isaiah 53:12, likely mediated by Luke 22:37.","evidence":{"external":"Omit: א, A, B, C, D, Ψ and important early versions; include: K, L, W, Δ, Θ, 083, family 13 and the Byzantine tradition.","internal":"A fulfillment quotation is more likely to be added to clarify the scene than independently removed across diverse witnesses; the parallel wording provides a clear source for expansion."},"options":[{"id":"omit","text":"","description":"Project default · earliest diverse witnesses omit","isDefault":true,"witnesses":"verse absent · א, A, B, C, D, Ψ, early versions"},{"id":"include","text":"And the scripture was fulfilled that says, ‘And he was counted with lawless ones.’","description":"Later expanded reading","isDefault":false,"witnesses":"καὶ ἐπληρώθη ἡ γραφή ... · K, L, W, Δ, Θ, 083, family 13, Byzantine tradition"},{"id":"open","text":"[And the scripture was fulfilled that says, ‘And he was counted with lawless ones.’]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · later sentence bracketed"}],"revisionHistory":[]},
{"id":"mark.15.m15Insult","book":"Mark","chapter":15,"decisionKey":"m15Insult","source":{"greekPresented":"ἐβλασφήμουν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What were passersby doing?","summary":"Blasphēmeō can mean blaspheme, slander, or revile; in this scene it is abusive speech directed at Jesus.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"reviled","rationale":"‘Were reviling him’ is default because eblasphemoun here describes abusive, reputation-damaging speech directed at Jesus. ‘Blaspheming’ preserves the Greek-derived religious resonance but can imply speech against God specifically; ‘insulting’ is clear yet comparatively mild.","evidence":{"external":null,"internal":null},"options":[{"id":"reviled","text":"were reviling him","description":"Project default · directed abuse","isDefault":true,"witnesses":null},{"id":"blasphemed","text":"were blaspheming him","description":"Religious resonance","isDefault":false,"witnesses":null},{"id":"insulted","text":"were insulting him","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Darkness","book":"Mark","chapter":15,"decisionKey":"m15Darkness","source":{"greekPresented":"σκότος ἐγένετο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the noon darkness be stated?","summary":"The Greek says darkness ‘came to be’ over the whole land or region.","layers":["GRAMMAR","COSMOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"came","rationale":"‘Darkness came over the whole land’ is default because skotos egeneto presents darkness as an event and ge can denote the land or region within the narrative horizon. ‘Fell’ is idiomatic but changes the verb’s image; ‘entire region’ resolves the geographic scope more narrowly.","evidence":{"external":null,"internal":null},"options":[{"id":"came","text":"darkness came over the whole land","description":"Project default · event","isDefault":true,"witnesses":null},{"id":"fell","text":"darkness fell over the whole land","description":"Natural English","isDefault":false,"witnesses":null},{"id":"became","text":"it became dark over the entire region","description":"Impersonal form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Eloi","book":"Mark","chapter":15,"decisionKey":"m15Eloi","source":{"greekPresented":"Ἐλωΐ Ἐλωΐ λεμὰ σαβαχθανί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ Aramaic cry appear?","summary":"Mark preserves the transliterated cry and then gives its Greek translation. Keeping both lets the reader hear the reported words and understand them.","layers":["LANGUAGE","ALLUSION","TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"The bilingual cry is default because Mark preserves Jesus’s reported Aramaic words and then translates them, allowing readers to hear the scene and understand its Psalm 22 content. English alone removes the audible tradition; the ultra-literal rendering sacrifices the established sense for mechanical equivalence.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Eloi, Eloi, lema sabachthani?—which is translated, ‘My God, my God, why did you forsake me?’","description":"Project default · sound and meaning","isDefault":true,"witnesses":null},{"id":"english","text":"My God, my God, why did you forsake me?","description":"Meaning only","isDefault":false,"witnesses":null},{"id":"literal","text":"Eloi, Eloi, lema sabachthani?—‘My God, my God, for what did you abandon me?’","description":"Lexical force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Curtain","book":"Mark","chapter":15,"decisionKey":"m15Curtain","source":{"greekPresented":"τὸ καταπέτασμα τοῦ ναοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What tore in the sanctuary?","summary":"Katapetasma is a hanging curtain or veil in the temple; the text does not specify inner or outer curtain.","layers":["CULTURE","TEMPLE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"curtain","rationale":"‘The curtain of the sanctuary’ is default because katapetasma names a hanging veil and naos specifies the sacred building, while Mark does not identify which curtain. ‘Temple veil’ is familiar but may invite an assumed inner veil; ‘hanging’ is materially direct but unnatural English.","evidence":{"external":null,"internal":null},"options":[{"id":"curtain","text":"the curtain of the sanctuary","description":"Project default · location retained","isDefault":true,"witnesses":null},{"id":"veil","text":"the temple veil","description":"Traditional term","isDefault":false,"witnesses":null},{"id":"hanging","text":"the sanctuary hanging","description":"Material image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15SonGod","book":"Mark","chapter":15,"decisionKey":"m15SonGod","source":{"greekPresented":"ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How definite is the centurion’s confession?","summary":"Greek lacks an article before ‘son of God,’ but predicate nouns do not require one. Context can support ‘God’s Son,’ while ‘a son of God’ remains grammatically possible in a Roman speaker’s mouth.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"gods","rationale":"‘Truly this human was God’s Son’ is default because the narrative context supports a definite relational confession while preserving anthropos as ‘human.’ Greek predicate nouns need no article, so absence of an article does not require ‘a son’; the indefinite option remains open given the Roman speaker.","evidence":{"external":null,"internal":null},"options":[{"id":"gods","text":"Truly this human was God’s Son","description":"Project default · narrative context","isDefault":true,"witnesses":null},{"id":"son","text":"Truly this man was the Son of God","description":"Traditional definite form","isDefault":false,"witnesses":null},{"id":"aSon","text":"Truly this man was a son of God","description":"Indefinite possibility","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Preparation","book":"Mark","chapter":15,"decisionKey":"m15Preparation","source":{"greekPresented":"προσάββατον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Mark mean by ‘Preparation’?","summary":"Mark explains the Jewish term as the day before Sabbath, here Friday before sundown.","layers":["CULTURE","CALENDAR","TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"‘Preparation—that is, the day before Sabbath’ is default because Mark supplies both the Jewish technical term and its explanation for readers. ‘Friday’ gives the modern equivalent but removes the preparation concept; ‘Preparation Day’ keeps the term while dropping Mark’s gloss.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Preparation—that is, the day before Sabbath","description":"Project default · term and explanation","isDefault":true,"witnesses":null},{"id":"friday","text":"Friday, the day before Sabbath","description":"Modern day-name","isDefault":false,"witnesses":null},{"id":"preparation","text":"the Preparation Day","description":"Technical term","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Councilor","book":"Mark","chapter":15,"decisionKey":"m15Councilor","source":{"greekPresented":"εὐσχήμων βουλευτής","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Joseph of Arimathea described?","summary":"Euschēmōn means respected, prominent, or honorable; bouleutēs is a council member.","layers":["CULTURE","LEXICON","TRANSLATION"],"confidence":"moderate","defaultOptionId":"respected","rationale":"‘A respected council member’ is default because euschemon conveys recognized standing and bouleutes names Joseph’s civic or judicial office. ‘Prominent’ emphasizes rank, while ‘honorable’ can turn social reputation into a judgment about personal virtue.","evidence":{"external":null,"internal":null},"options":[{"id":"respected","text":"a respected council member","description":"Project default · standing and office","isDefault":true,"witnesses":null},{"id":"prominent","text":"a prominent councilor","description":"Social rank","isDefault":false,"witnesses":null},{"id":"honorable","text":"an honorable member of the council","description":"Character foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Dared","book":"Mark","chapter":15,"decisionKey":"m15Dared","source":{"greekPresented":"τολμήσας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did Joseph approach Pilate?","summary":"Tolmaō means dare, have courage, or venture; asking for a crucified prisoner’s body required boldness.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"dared","rationale":"‘Dared to go in to Pilate’ is default because tolmesas explicitly marks the courage or risk required to request a crucified prisoner’s body. ‘Went boldly’ emphasizes manner, while ‘ventured’ preserves risk but sounds less direct than Mark’s participle.","evidence":{"external":null,"internal":null},"options":[{"id":"dared","text":"dared to go in to Pilate","description":"Project default · risk retained","isDefault":true,"witnesses":null},{"id":"boldly","text":"went boldly to Pilate","description":"Courage foregrounded","isDefault":false,"witnesses":null},{"id":"ventured","text":"ventured in before Pilate","description":"Risk foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Corpse","book":"Mark","chapter":15,"decisionKey":"m15Corpse","source":{"greekPresented":"τὸ πτῶμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Pilate grant to Joseph?","summary":"Ptōma is a dead body or corpse, more explicit than the preceding sōma, ‘body.’","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"corpse","rationale":"‘The corpse’ is default because ptoma explicitly denotes a dead body and preserves Mark’s shift from Joseph’s request for the soma to Pilate’s grant of the ptoma. Repeating ‘body’ erases that lexical distinction; ‘remains’ softens the physical term.","evidence":{"external":null,"internal":null},"options":[{"id":"corpse","text":"the corpse","description":"Project default · lexical distinction","isDefault":true,"witnesses":null},{"id":"body","text":"the body","description":"Natural continuity","isDefault":false,"witnesses":null},{"id":"remains","text":"the remains","description":"Respectful English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.15.m15Tomb","book":"Mark","chapter":15,"decisionKey":"m15Tomb","source":{"greekPresented":"μνημεῖον ... λελατομημένον ἐκ πέτρας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of burial place received Jesus?","summary":"Mnēmeion is a memorial tomb; the participle says it had been cut or hewn from rock.","layers":["CULTURE","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"tomb","rationale":"‘A tomb that had been cut from rock’ is default because mnemeion names the burial memorial and the perfect participle states its completed rock-cut construction. ‘Rock-hewn memorial tomb’ preserves more lexical texture but is compressed, while ‘burial chamber’ explains function and loses the tomb noun.","evidence":{"external":null,"internal":null},"options":[{"id":"tomb","text":"a tomb that had been cut from rock","description":"Project default · direct description","isDefault":true,"witnesses":null},{"id":"memorial","text":"a rock-hewn memorial tomb","description":"Noun force","isDefault":false,"witnesses":null},{"id":"cave","text":"a burial chamber carved from rock","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Sabbath","book":"Mark","chapter":16,"decisionKey":"m16Sabbath","source":{"greekPresented":"διαγενομένου τοῦ σαββάτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What time marker opens the chapter?","summary":"The genitive absolute says the Sabbath had passed or elapsed before the women bought spices.","layers":["GRAMMAR","CALENDAR","TRANSLATION"],"confidence":"high","defaultOptionId":"passed","rationale":"‘When the Sabbath had passed’ is default because the genitive absolute presents the Sabbath as a completed interval before the women purchase spices. ‘After the Sabbath was over’ is natural but expands the construction, while ‘having elapsed’ mirrors the grammar at the cost of idiomatic English.","evidence":{"external":null,"internal":null},"options":[{"id":"passed","text":"when the Sabbath had passed","description":"Project default · completed interval","isDefault":true,"witnesses":null},{"id":"over","text":"after the Sabbath was over","description":"Natural English","isDefault":false,"witnesses":null},{"id":"elapsed","text":"the Sabbath having elapsed","description":"Greek structure","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Spices","book":"Mark","chapter":16,"decisionKey":"m16Spices","source":{"greekPresented":"ἀρώματα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the women purchase?","summary":"Arōmata are aromatic spices or perfumes prepared for honoring a body.","layers":["CULTURE","LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"spices","rationale":"‘Aromatic spices’ is default because aromata names fragrant substances prepared for burial and preserves both their material and sensory character. ‘Perfumed oils’ may fit the intended preparation but specifies a liquid form; ‘aromatics’ is compact yet less natural in narrative English.","evidence":{"external":null,"internal":null},"options":[{"id":"spices","text":"aromatic spices","description":"Project default · substance and quality","isDefault":true,"witnesses":null},{"id":"perfumes","text":"perfumed oils","description":"Likely preparation","isDefault":false,"witnesses":null},{"id":"aromatics","text":"aromatics","description":"Compact lexical form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Anoint","book":"Mark","chapter":16,"decisionKey":"m16Anoint","source":{"greekPresented":"ἵνα ... ἀλείψωσιν αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the women intend to do?","summary":"Aleiphō means apply oil or ointment to a body; it is distinct from chriō, the verb behind ‘Christ.’","layers":["CULTURE","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"anoint","rationale":"‘So that they might anoint him’ is default because aleipho is the ordinary verb for applying oil or ointment to a body and accurately names the burial practice. ‘Apply them’ is mechanically clear but loses the act’s cultural name; ‘rub his body’ over-specifies technique.","evidence":{"external":null,"internal":null},"options":[{"id":"anoint","text":"so that they might anoint him","description":"Project default · burial practice","isDefault":true,"witnesses":null},{"id":"apply","text":"so that they might apply them to him","description":"Action explicit","isDefault":false,"witnesses":null},{"id":"oil","text":"to rub his body with them","description":"Physical action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16VeryEarly","book":"Mark","chapter":16,"decisionKey":"m16VeryEarly","source":{"greekPresented":"λίαν πρωῒ ... ἀνατείλαντος τοῦ ἡλίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Mark’s dawn description read?","summary":"The women come very early, with the sun having risen. The wording emphasizes dawn rather than darkness.","layers":["GRAMMAR","TIME","TRANSLATION"],"confidence":"moderate","defaultOptionId":"risen","rationale":"‘Very early ... when the sun had risen’ is default because it preserves both lian proi and the aorist participle anatellantos rather than collapsing Mark’s two dawn markers. ‘At sunrise’ smooths their tension, while ‘as the sun was rising’ changes the participle from completed to progressive action.","evidence":{"external":null,"internal":null},"options":[{"id":"risen","text":"very early ... when the sun had risen","description":"Project default · both markers","isDefault":true,"witnesses":null},{"id":"sunrise","text":"at sunrise, very early","description":"Natural compression","isDefault":false,"witnesses":null},{"id":"rising","text":"very early ... as the sun was rising","description":"Process foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Roll","book":"Mark","chapter":16,"decisionKey":"m16Roll","source":{"greekPresented":"τίς ἀποκυλίσει ἡμῖν τὸν λίθον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the women frame their concern?","summary":"The future question asks who will roll the stone away for them; the dative makes their need explicit.","layers":["GRAMMAR","DISCOURSE","TRANSLATION"],"confidence":"high","defaultOptionId":"for","rationale":"‘Who will roll away the stone for us?’ is default because the future question and dative hemin preserve both the anticipated action and the women as its beneficiaries. Omitting ‘for us’ loses their practical need, while adding ‘help us’ implies they expected to participate in moving it.","evidence":{"external":null,"internal":null},"options":[{"id":"for","text":"Who will roll away the stone for us?","description":"Project default · beneficiary retained","isDefault":true,"witnesses":null},{"id":"away","text":"Who will roll the stone away?","description":"Compact English","isDefault":false,"witnesses":null},{"id":"help","text":"Who will help us roll away the stone?","description":"Practical force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16YoungMan","book":"Mark","chapter":16,"decisionKey":"m16YoungMan","source":{"greekPresented":"νεανίσκον ... περιβεβλημένον στολὴν λευκήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom did the women see inside the tomb?","summary":"Mark calls the figure a young man clothed in a white robe. The narrative implies a heavenly messenger without using the noun ‘angel.’","layers":["CULTURE","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"young","rationale":"‘A young man clothed in a white robe’ is default because Mark explicitly writes neaniskos and describes his clothing without using the noun angelos. The heavenly identity is strongly implied, but translating ‘angel’ replaces the narrated appearance with an interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"young","text":"a young man clothed in a white robe","description":"Project default · Mark’s nouns","isDefault":true,"witnesses":null},{"id":"figure","text":"a youthful figure wearing a white robe","description":"Appearance foregrounded","isDefault":false,"witnesses":null},{"id":"angel","text":"an angel in a white robe","description":"Identity interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Alarmed","book":"Mark","chapter":16,"decisionKey":"m16Alarmed","source":{"greekPresented":"ἐξεθαμβήθησαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the women react to the figure?","summary":"Ekthambeō expresses intense astonishment, alarm, or being overwhelmed.","layers":["GRAMMAR","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"alarmed","rationale":"‘They were deeply alarmed’ is default because exethambethesan carries an intensified sense of overwhelming astonishment and alarm. ‘Astonished’ foregrounds wonder, while ‘terrified’ selects fear alone and narrows the reaction’s mixed force.","evidence":{"external":null,"internal":null},"options":[{"id":"alarmed","text":"they were deeply alarmed","description":"Project default · intensity","isDefault":true,"witnesses":null},{"id":"amazed","text":"they were astonished","description":"Wonder foregrounded","isDefault":false,"witnesses":null},{"id":"terrified","text":"they were terrified","description":"Fear foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Raised","book":"Mark","chapter":16,"decisionKey":"m16Raised","source":{"greekPresented":"ἠγέρθη, οὐκ ἔστιν ὧδε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the messenger announce?","summary":"The passive ‘he was raised’ leaves God as the implied agent; the perfect result follows: he is not here.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"raised","rationale":"‘He was raised; he is not here’ is default because egerthe is passive and leaves the raising agent unstated while the following present clause gives the continuing result. ‘Has risen’ is traditional but shifts voice; ‘God raised him’ supplies the implied agent explicitly.","evidence":{"external":null,"internal":null},"options":[{"id":"raised","text":"He was raised; he is not here","description":"Project default · passive retained","isDefault":true,"witnesses":null},{"id":"risen","text":"He has risen; he is not here","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"god","text":"God raised him; he is not here","description":"Agent made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16GoingBefore","book":"Mark","chapter":16,"decisionKey":"m16GoingBefore","source":{"greekPresented":"προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Jesus related to the disciples’ journey?","summary":"The present tense pictures Jesus already going ahead or leading the way into Galilee.","layers":["GRAMMAR","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"ahead","rationale":"‘He is going ahead of you into Galilee’ is default because proagei is present tense and pictures Jesus already moving before the disciples toward the promised meeting. ‘Goes before’ is formally close but archaic, while ‘leading the way’ adds guidance as the verb’s controlling image.","evidence":{"external":null,"internal":null},"options":[{"id":"ahead","text":"he is going ahead of you into Galilee","description":"Project default · present movement","isDefault":true,"witnesses":null},{"id":"before","text":"he goes before you into Galilee","description":"Greek form","isDefault":false,"witnesses":null},{"id":"lead","text":"he is leading the way to Galilee","description":"Guidance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Trembling","book":"Mark","chapter":16,"decisionKey":"m16Trembling","source":{"greekPresented":"τρόμος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What seized the women as they fled?","summary":"Tromos is bodily trembling or shaking caused by fear and awe.","layers":["EMOTION","EMBODIMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"trembling","rationale":"‘Trembling’ is default because tromos names the women’s embodied shaking rather than merely the fear that caused it. ‘Shaking’ is plain English, while ‘terror’ replaces the physical response with one inferred emotion.","evidence":{"external":null,"internal":null},"options":[{"id":"trembling","text":"trembling","description":"Project default · embodied response","isDefault":true,"witnesses":null},{"id":"shaking","text":"shaking","description":"Plain English","isDefault":false,"witnesses":null},{"id":"terror","text":"terror","description":"Cause foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Ecstasy","book":"Mark","chapter":16,"decisionKey":"m16Ecstasy","source":{"greekPresented":"ἔκστασις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What accompanied the women’s trembling?","summary":"Ekstasis literally suggests being displaced from one’s ordinary state—amazement, astonishment, or overwhelming awe.","layers":["EMOTION","LEXICON","TRANSLATION"],"confidence":"moderate","defaultOptionId":"astonishment","rationale":"‘Astonishment’ is default because ekstasis describes being displaced from one’s ordinary state by overwhelming amazement or awe. ‘Amazement’ is smoother but milder, while modern ‘ecstasy’ often suggests pleasure and can misrepresent the women’s disturbed reaction.","evidence":{"external":null,"internal":null},"options":[{"id":"astonishment","text":"astonishment","description":"Project default · altered response","isDefault":true,"witnesses":null},{"id":"amazement","text":"amazement","description":"Natural English","isDefault":false,"witnesses":null},{"id":"ecstasy","text":"ecstasy","description":"Greek loanword retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Feared","book":"Mark","chapter":16,"decisionKey":"m16Feared","source":{"greekPresented":"ἐφοβοῦντο γάρ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Mark’s final clause at verse 8 land?","summary":"The clause ends with gar, ‘for/because.’ Ending a work this way is abrupt but possible and intensifies the unresolved fear.","layers":["GRAMMAR","BOUNDARY","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"afraid","rationale":"‘For they were afraid’ is default because ephobounto gar preserves both the imperfect fear and Mark’s striking final gar. Recasting it as ‘because fear held them’ personifies the cause, while ‘terrified’ intensifies the emotion beyond the verb’s necessary force.","evidence":{"external":null,"internal":null},"options":[{"id":"afraid","text":"for they were afraid","description":"Project default · abrupt causal close","isDefault":true,"witnesses":null},{"id":"fear","text":"because fear held them","description":"Cause personalized","isDefault":false,"witnesses":null},{"id":"terrified","text":"for they were terrified","description":"Intensity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"mark.16.m16Ending","book":"Mark","chapter":16,"decisionKey":"m16Ending","source":{"greekPresented":"τέλος τοῦ κατὰ Μᾶρκον / endings after 16:8","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the earliest recoverable text of Mark end?","summary":"The manuscript tradition preserves several endings. The two earliest complete Greek copies end at 16:8. Most later copies contain 16:9–20; a smaller stream preserves a shorter ending, sometimes followed by the longer one. The long ending is ancient and influential, but its vocabulary, transition, and external evidence make it unlikely to be Mark’s original conclusion.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"end8","rationale":"Ending at 16:8 is the project default because the earliest complete Greek witnesses stop there, several early writers show no knowledge of 16:9–20, and the longer ending’s transition, vocabulary, and style differ noticeably from the preceding narrative. Ancient attestation shows that the long ending is early, but early existence is not the same as Markan authorship.","evidence":{"external":"End at 16:8: א and B, with support from important early versions and patristic discussion. Longer ending: A, C, D, W, Θ, Ψ, family 13 and the Byzantine tradition; Irenaeus quotes 16:19 around 180 CE. Shorter ending: L, Ψ, 099, 0112 and several versional witnesses, commonly together with the longer ending.","internal":"Verse 9 reintroduces Mary Magdalene after 16:1, shifts the subject abruptly, and uses a concentrated cluster of vocabulary and constructions uncommon in Mark. The shorter ending reads like an explicit attempt to repair the fear and silence of verse 8."},"options":[{"id":"end8","text":"⟦The earliest recoverable text ends at 16:8.⟧","description":"Project default · earliest complete Greek witnesses","isDefault":true,"witnesses":"text ends at ἐφοβοῦντο γάρ · א, B; important early versional and patristic support"},{"id":"short","text":"And all the things commanded they reported briefly to those around Peter. And after these things Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation.","description":"The shorter ending","isDefault":false,"witnesses":"shorter ending · L, Ψ, 099, 0112; several versions (often before 16:9–20)"},{"id":"long","text":"And having risen early on the first day of the week, he appeared first to Mary the Magdalene, from whom he had cast out seven demons.","description":"The longer ending · verses 9–20","isDefault":false,"witnesses":"16:9–20 · A, C, D, W, Θ, Ψ, family 13, Byzantine tradition; known to Irenaeus c. 180"},{"id":"both","text":"And all the things commanded they reported briefly to those around Peter. And after these things Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation. ⟦Then the longer ending follows:⟧ And having risen early on the first day of the week, he appeared first to Mary the Magdalene, from whom he had cast out seven demons.","description":"Shorter and longer endings displayed","isDefault":false,"witnesses":"shorter ending + 16:9–20 · L, Ψ, 099, 0112 and related witnesses"}],"revisionHistory":[]},
{"id":"matthew.1.mt1Genesis","book":"Matthew","chapter":1,"decisionKey":"mt1Genesis","source":{"greekPresented":"βίβλος γενέσεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Matthew’s opening phrase be heard?","summary":"Biblos geneseōs can mean a book or record of genealogy, origin, or genesis. The wording also echoes the Greek Genesis account.","layers":["LEXICON","ALLUSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"genesis","rationale":"‘Book of the genesis’ is default because biblos geneseōs can introduce an account of origin and deliberately echoes the Greek wording of Genesis, fitting Matthew’s presentation of a new beginning. ‘Genealogy’ accurately describes the immediate list but narrows the phrase to ancestry, while ‘origin’ preserves breadth without the scriptural verbal echo.","evidence":{"external":null,"internal":null},"options":[{"id":"genesis","text":"Book of the genesis","description":"Project default · literary echo retained","isDefault":true,"witnesses":null},{"id":"genealogy","text":"Record of the genealogy","description":"Ancestral list foregrounded","isDefault":false,"witnesses":null},{"id":"origin","text":"Book of the origin","description":"Broader beginning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Christ","book":"Matthew","chapter":1,"decisionKey":"mt1Christ","source":{"greekPresented":"Ἰησοῦ Χριστοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Christos appear in the genealogy heading?","summary":"Christos is a title meaning Anointed One, though it increasingly functions with Jesus’ name.","layers":["LANGUAGE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"christ","rationale":"‘Jesus Christ’ is default because Christos is already functioning as a recognized title closely joined to Jesus’ name in Matthew’s heading, and the familiar English form preserves that literary compactness. ‘Anointed One’ exposes the title’s meaning, while ‘Messiah’ foregrounds its Jewish frame but translates the Greek title with a different inherited term.","evidence":{"external":null,"internal":null},"options":[{"id":"christ","text":"Jesus Christ","description":"Project default · familiar title retained","isDefault":true,"witnesses":null},{"id":"anointed","text":"Jesus the Anointed One","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"messiah","text":"Jesus the Messiah","description":"Jewish title foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Begat","book":"Matthew","chapter":1,"decisionKey":"mt1Begat","source":{"greekPresented":"ἐγέννησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the genealogy’s repeated verb read?","summary":"Gennaō can mean father, beget, or give birth. In the male genealogy it marks descent and need not imply immediate biological generation in every case.","layers":["LEXICON","GENEALOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"fathered","rationale":"‘Fathered’ is default because gennaō marks male genealogical descent here in direct contemporary English without requiring every link to be an immediate biological generation. Traditional ‘begat’ preserves a biblical register but is archaic, while ‘became the father of’ is explicit yet cumbersome across the repeated chain.","evidence":{"external":null,"internal":null},"options":[{"id":"fathered","text":"fathered","description":"Project default · direct English","isDefault":true,"witnesses":null},{"id":"begat","text":"begat","description":"Traditional genealogical form","isDefault":false,"witnesses":null},{"id":"becameFather","text":"became the father of","description":"Relation explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Brothers","book":"Matthew","chapter":1,"decisionKey":"mt1Brothers","source":{"greekPresented":"τοὺς ἀδελφοὺς αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are named alongside Judah?","summary":"Adelphoi normally means brothers; the plural points to Judah’s male siblings, the other sons of Jacob.","layers":["LEXICON","KINSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"brothers","rationale":"‘His brothers’ is default because adelphoi in this male genealogical setting directly identifies Judah’s fellow sons of Jacob. ‘Siblings’ is broader and gender-inclusive where the referents are specifically male, while ‘the other sons of Jacob’ explains the family relation instead of translating Matthew’s wording.","evidence":{"external":null,"internal":null},"options":[{"id":"brothers","text":"his brothers","description":"Project default · direct kinship","isDefault":true,"witnesses":null},{"id":"siblings","text":"his siblings","description":"Gender-inclusive family term","isDefault":false,"witnesses":null},{"id":"otherSons","text":"the other sons of Jacob","description":"Referents explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Asaph","book":"Matthew","chapter":1,"decisionKey":"mt1Asaph","source":{"greekPresented":"Ἀσάφ / Ἀσά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew name Asaph or Asa in the genealogy?","summary":"Important early witnesses read Asaph, the name of the psalmist, where the royal ancestor is Asa. Later copyists commonly corrected the name to the king’s familiar form.","layers":["TEXT","TRANSLATION"],"confidence":"medium","defaultOptionId":"asaph","rationale":"Asaph is the project default because it is the harder reading preserved by important early witnesses. Copyists had an obvious reason to correct a psalmist’s name to Asa, the expected king of Judah.","evidence":{"external":"Asaph: P1vid, א, B, C and a smaller early stream; Asa: E, K, L, W, Δ, Θ, family 13 and the Byzantine tradition.","internal":"Changing Asaph to the historically expected Asa is easy to explain; changing Asa into Asaph independently is difficult."},"options":[{"id":"asaph","text":"Asaph","description":"Project default · harder early reading","isDefault":true,"witnesses":"Ἀσάφ · P1vid, א, B, C and related witnesses"},{"id":"asa","text":"Asa","description":"Historically expected royal name","isDefault":false,"witnesses":"Ἀσά · E, K, L, W, Δ, Θ, family 13, Byzantine tradition"},{"id":"open","text":"Asaph [Asa]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both names shown"}],"revisionHistory":[]},
{"id":"matthew.1.mt1Amos","book":"Matthew","chapter":1,"decisionKey":"mt1Amos","source":{"greekPresented":"Ἀμώς / Ἀμών","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew name Amos or Amon in the genealogy?","summary":"Important early witnesses read Amos, the prophet’s name, where the king is known as Amon. The expected royal spelling is an understandable correction.","layers":["TEXT","TRANSLATION"],"confidence":"medium","defaultOptionId":"amos","rationale":"Amos is the project default because strong early witnesses preserve this unexpected form. The royal name Amon is an obvious scribal correction.","evidence":{"external":"Amos: א, B, C and important minuscules; Amon: E, K, L, W, Δ, Θ, family 13 and the Byzantine tradition.","internal":"The expected king’s name naturally replaces the surprising prophetic name; the reverse change lacks a comparable motive."},"options":[{"id":"amos","text":"Amos","description":"Project default · harder early reading","isDefault":true,"witnesses":"Ἀμώς · א, B, C and important minuscules"},{"id":"amon","text":"Amon","description":"Historically expected royal name","isDefault":false,"witnesses":"Ἀμών · E, K, L, W, Δ, Θ, family 13, Byzantine tradition"},{"id":"open","text":"Amos [Amon]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both names shown"}],"revisionHistory":[]},
{"id":"matthew.1.mt1Deportation","book":"Matthew","chapter":1,"decisionKey":"mt1Deportation","source":{"greekPresented":"μετοικεσία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the Babylonian rupture be described?","summary":"Metoikesia denotes forced relocation or deportation, emphasizing displacement rather than merely a period spent abroad.","layers":["LEXICON","HISTORY","TRANSLATION"],"confidence":"high","defaultOptionId":"deportation","rationale":"‘The deportation to Babylon’ is default because metoikesia names the forced relocation itself and keeps Matthew’s repeated historical hinge concrete. ‘Exile’ names the broader condition and period, while ‘removal’ preserves movement but understates the coercive imperial action.","evidence":{"external":null,"internal":null},"options":[{"id":"deportation","text":"the deportation to Babylon","description":"Project default · forced movement","isDefault":true,"witnesses":null},{"id":"exile","text":"the Babylonian exile","description":"Historical event","isDefault":false,"witnesses":null},{"id":"removal","text":"the removal to Babylon","description":"Literal movement","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Generations","book":"Matthew","chapter":1,"decisionKey":"mt1Generations","source":{"greekPresented":"γενεαὶ δεκατέσσαρες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is Matthew counting in the threefold structure?","summary":"Geneai can mean generations or genealogical stages. Matthew deliberately arranges the list in three groups of fourteen.","layers":["LEXICON","STRUCTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"generations","rationale":"‘Fourteen generations’ is default because geneai is Matthew’s own ordinary term and allows his stated literary count to stand even where the genealogy is selective. ‘Genealogical stages’ explains the arrangement but sounds technical, while ‘links in the line’ replaces the kinship category with a structural metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"generations","text":"fourteen generations","description":"Project default · standard sense","isDefault":true,"witnesses":null},{"id":"stages","text":"fourteen genealogical stages","description":"Literary arrangement","isDefault":false,"witnesses":null},{"id":"links","text":"fourteen links in the line","description":"Structure explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Betrothed","book":"Matthew","chapter":1,"decisionKey":"mt1Betrothed","source":{"greekPresented":"μνηστευθείσης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was Mary’s legal relationship to Joseph?","summary":"The participle describes formal betrothal, a binding marital commitment before the couple began living together.","layers":["CULTURE","LAW","TRANSLATION"],"confidence":"high","defaultOptionId":"betrothed","rationale":"‘Having been betrothed to Joseph’ is default because mnēsteuō describes the formal, legally binding commitment presupposed by Joseph’s contemplated divorce. Modern ‘engaged’ can suggest a readily dissolved promise, while ‘pledged in marriage’ explains the force but is less concise.","evidence":{"external":null,"internal":null},"options":[{"id":"betrothed","text":"having been betrothed to Joseph","description":"Project default · historical status","isDefault":true,"witnesses":null},{"id":"engaged","text":"being engaged to Joseph","description":"Modern approximation","isDefault":false,"witnesses":null},{"id":"pledged","text":"having been pledged in marriage to Joseph","description":"Binding force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Together","book":"Matthew","chapter":1,"decisionKey":"mt1Together","source":{"greekPresented":"πρὶν ἢ συνελθεῖν αὐτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What had not yet happened?","summary":"Synerchomai literally means come together. Here it likely refers to beginning married life together, with sexual union included in the context.","layers":["IDIOM","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"together","rationale":"‘Before they came together’ is default because synerchomai preserves Matthew’s deliberately broad expression for beginning married life, with sexual union understood from the pregnancy context. ‘Marital union’ foregrounds intercourse, while ‘began living together’ selects the household dimension and can understate the sexual implication.","evidence":{"external":null,"internal":null},"options":[{"id":"together","text":"before they came together","description":"Project default · Greek breadth","isDefault":true,"witnesses":null},{"id":"union","text":"before their marital union","description":"Sexual sense foregrounded","isDefault":false,"witnesses":null},{"id":"lived","text":"before they began living together","description":"Household sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Spirit","book":"Matthew","chapter":1,"decisionKey":"mt1Spirit","source":{"greekPresented":"ἐκ πνεύματος ἁγίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the source of Mary’s pregnancy be stated?","summary":"The Greek has no article: ‘from holy spirit.’ In Matthew’s narrative the phrase identifies divine agency, conventionally rendered the Holy Spirit.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"holy","rationale":"‘From the Holy Spirit’ is default because the anarthrous Greek phrase identifies the familiar divine agent in Matthew’s narrative; Greek regularly omits the article in such prepositional expressions. Lowercase ‘holy spirit’ can suggest an impersonal quality, while ‘God’s holy Spirit’ makes the implied possessive relation explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"holy","text":"from the Holy Spirit","description":"Project default · referent explicit","isDefault":true,"witnesses":null},{"id":"spirit","text":"from holy spirit","description":"Greek article pattern","isDefault":false,"witnesses":null},{"id":"divine","text":"from God’s holy Spirit","description":"Agency explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Righteous","book":"Matthew","chapter":1,"decisionKey":"mt1Righteous","source":{"greekPresented":"δίκαιος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of person was Joseph?","summary":"Dikaios can mean righteous, just, or faithful to what is right. His conduct combines moral seriousness with reluctance to expose Mary.","layers":["LEXICON","CHARACTER","TRANSLATION"],"confidence":"moderate","defaultOptionId":"righteous","rationale":"‘Being righteous’ is default because dikaios carries a broad covenantal and moral range that Matthew illustrates through Joseph’s just and merciful response. ‘Just’ can narrow the emphasis to fairness, while ‘upright’ describes respectable character without the term’s fuller scriptural resonance.","evidence":{"external":null,"internal":null},"options":[{"id":"righteous","text":"being righteous","description":"Project default · covenantal range","isDefault":true,"witnesses":null},{"id":"just","text":"being a just man","description":"Moral fairness","isDefault":false,"witnesses":null},{"id":"upright","text":"being upright","description":"Character foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Expose","book":"Matthew","chapter":1,"decisionKey":"mt1Expose","source":{"greekPresented":"δειγματίσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Joseph refuse to do to Mary?","summary":"Deigmatizō means expose publicly, make an example of, or subject someone to public disgrace.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"expose","rationale":"‘Unwilling to expose her publicly’ is default because deigmatizō names making Mary a public spectacle and preserves the social action Joseph refuses. ‘Disgrace’ foregrounds the result rather than the act, while ‘make an example of her’ adds a specifically punitive purpose.","evidence":{"external":null,"internal":null},"options":[{"id":"expose","text":"unwilling to expose her publicly","description":"Project default · social action","isDefault":true,"witnesses":null},{"id":"disgrace","text":"unwilling to disgrace her","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"example","text":"unwilling to make an example of her","description":"Punitive force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Dismiss","book":"Matthew","chapter":1,"decisionKey":"mt1Dismiss","source":{"greekPresented":"λάθρᾳ ἀπολῦσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Joseph resolve to do?","summary":"Apolyō can release, divorce, or dismiss. In a binding betrothal, ending the relationship required divorce; lathra means privately or secretly.","layers":["LAW","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"divorce","rationale":"‘Divorce her privately’ is default because apolyō in a binding betrothal denotes formally ending the marital commitment, and lathra describes doing so away from public exposure. ‘Dismiss’ mirrors the verb more broadly but obscures the legal act, while ‘release quietly’ softens both its marital and juridical force.","evidence":{"external":null,"internal":null},"options":[{"id":"divorce","text":"divorce her privately","description":"Project default · legal action","isDefault":true,"witnesses":null},{"id":"dismiss","text":"dismiss her secretly","description":"Greek wording","isDefault":false,"witnesses":null},{"id":"release","text":"release her quietly","description":"Relational sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1JesusName","book":"Matthew","chapter":1,"decisionKey":"mt1JesusName","source":{"greekPresented":"καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why is the child named Jesus?","summary":"The Greek name Iēsous represents Hebrew/Aramaic Yeshua or Yehoshua, associated with the declaration that YHWH saves. Matthew immediately explains the saving significance.","layers":["LANGUAGE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"jesus","rationale":"‘You will call his name Jesus’ is default because Iēsous is the Greek form Matthew’s readers encounter and the evangelist immediately supplies its saving significance in the sentence that follows. ‘Yeshua’ restores a probable Semitic form not written here, while adding ‘YHWH saves’ inside the naming clause duplicates Matthew’s own explanation.","evidence":{"external":null,"internal":null},"options":[{"id":"jesus","text":"you will call his name Jesus","description":"Project default · Greek name in English","isDefault":true,"witnesses":null},{"id":"yeshua","text":"you will call his name Yeshua","description":"Semitic form foregrounded","isDefault":false,"witnesses":null},{"id":"jesusNote","text":"you will call his name Jesus—‘YHWH saves’","description":"Name and meaning together","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Virgin","book":"Matthew","chapter":1,"decisionKey":"mt1Virgin","source":{"greekPresented":"ἡ παρθένος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Matthew’s Greek quotation of Isaiah describe the woman?","summary":"Parthenos ordinarily means virgin. Matthew quotes the Greek Isaiah rather than directly translating the Hebrew ‘almah, which can denote a young woman of marriageable age.","layers":["ALLUSION","LANGUAGE","TRANSLATION"],"confidence":"high","defaultOptionId":"virgin","rationale":"‘The virgin’ is default because parthenos is the Greek word Matthew actually quotes from Isaiah and ordinarily denotes a virgin in this context. ‘Young woman’ reaches behind Matthew to the Hebrew source’s broader term, while the bracketed form displays that source-language tension at the cost of a clean translation of Matthew’s Greek.","evidence":{"external":null,"internal":null},"options":[{"id":"virgin","text":"the virgin","description":"Project default · Matthew’s Greek","isDefault":true,"witnesses":null},{"id":"young","text":"the young woman","description":"Hebrew-source breadth","isDefault":false,"witnesses":null},{"id":"virginYoung","text":"the virgin [young woman]","description":"Greek and Hebrew tension visible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Knew","book":"Matthew","chapter":1,"decisionKey":"mt1Knew","source":{"greekPresented":"οὐκ ἐγίνωσκεν αὐτήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does it mean that Joseph did not ‘know’ Mary?","summary":"Ginōskō is a common biblical euphemism for sexual relations. The imperfect depicts continuing abstention until the birth.","layers":["IDIOM","GRAMMAR","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"knew","rationale":"‘He was not knowing her’ is default because it retains the biblical sexual euphemism and reflects the imperfect’s continuing abstention up to the birth. ‘Had no sexual relations’ states the meaning clearly but removes the narrative idiom, while ‘did not consummate the marriage’ imports a more technical marital formulation.","evidence":{"external":null,"internal":null},"options":[{"id":"knew","text":"he was not knowing her","description":"Project default · euphemism retained","isDefault":true,"witnesses":null},{"id":"relations","text":"he had no sexual relations with her","description":"Meaning explicit","isDefault":false,"witnesses":null},{"id":"consummate","text":"he did not consummate the marriage with her","description":"Marital context","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.1.mt1Firstborn","book":"Matthew","chapter":1,"decisionKey":"mt1Firstborn","source":{"greekPresented":"υἱόν / τὸν υἱὸν αὐτῆς τὸν πρωτότοκον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew say ‘a son’ or ‘her firstborn son’ at the birth?","summary":"The shorter reading says simply that she bore a son. The expanded ‘her firstborn son’ is widespread later and likely entered through familiarity with Luke 2:7.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"son","rationale":"The shorter ‘a son’ is default because it has strong early support and the longer wording closely matches Luke 2:7, providing a clear path for harmonizing expansion.","evidence":{"external":"Short: א, B, Z, 071, family 1, 33 and important versions; ‘her firstborn son’: C, D, K, L, W, Δ, Θ, family 13 and the Byzantine tradition.","internal":"Luke’s familiar birth wording readily explains addition of ‘her firstborn’; widespread independent omission is less likely."},"options":[{"id":"son","text":"she bore a son","description":"Project default · shorter early reading","isDefault":true,"witnesses":"υἱόν · א, B, Z, 071, family 1, 33, early versions"},{"id":"firstborn","text":"she bore her firstborn son","description":"Expanded familiar reading","isDefault":false,"witnesses":"τὸν υἱὸν αὐτῆς τὸν πρωτότοκον · C, D, K, L, W, Δ, Θ, family 13, Byzantine tradition"},{"id":"open","text":"she bore [her firstborn] son","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expanded words bracketed"}],"revisionHistory":[]},
{"id":"matthew.2.mt2Magi","book":"Matthew","chapter":2,"decisionKey":"mt2Magi","source":{"greekPresented":"μάγοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who came from the east?","summary":"Magoi were learned specialists associated with astrology, dream interpretation, and priestly wisdom in eastern courts. ‘Wise men’ is broader and less precise.","layers":["CULTURE","LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"magi","rationale":"‘Magi’ is default because magoi is the historical group-term Matthew uses for eastern specialists associated with astrology, dreams, and courtly wisdom. ‘Astrologers’ identifies a likely practice but reduces their wider role, while traditional ‘wise men’ is broader and conceals the distinctive term.","evidence":{"external":null,"internal":null},"options":[{"id":"magi","text":"magi","description":"Project default · historical term","isDefault":true,"witnesses":null},{"id":"astrologers","text":"astrologers","description":"Likely practice foregrounded","isDefault":false,"witnesses":null},{"id":"wise","text":"wise men","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2East","book":"Matthew","chapter":2,"decisionKey":"mt2East","source":{"greekPresented":"ἀπὸ ἀνατολῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"From where did the magi come?","summary":"The plural anatolai can refer to eastern regions or to risings, especially the rising of a celestial body.","layers":["GRAMMAR","COSMOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"east","rationale":"‘From eastern regions’ is default because the plural anatolōn most naturally points to lands of sunrise while preserving the plurality missing from ordinary ‘the east.’ ‘Place of risings’ exposes the word’s celestial imagery but makes an origin phrase sound more astronomical than the context requires.","evidence":{"external":null,"internal":null},"options":[{"id":"east","text":"from eastern regions","description":"Project default · plural retained","isDefault":true,"witnesses":null},{"id":"eastSimple","text":"from the east","description":"Natural English","isDefault":false,"witnesses":null},{"id":"risings","text":"from the place of risings","description":"Celestial resonance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Star","book":"Matthew","chapter":2,"decisionKey":"mt2Star","source":{"greekPresented":"τὸν ἀστέρα ... ἐν τῇ ἀνατολῇ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where did the magi see the star?","summary":"En tē anatolē can mean ‘in the east’ or ‘at its rising.’ In ancient astronomical language, ‘at its rising’ is a strong possibility.","layers":["IDIOM","COSMOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"rising","rationale":"‘His star at its rising’ is default because en tē anatolē is established ancient astronomical language for a star’s first visible rising and explains what prompted the journey. ‘In the east’ is grammatically possible but creates tension with observers already located east of Judea, while ‘the rising of his star’ foregrounds the event by recasting the syntax.","evidence":{"external":null,"internal":null},"options":[{"id":"rising","text":"his star at its rising","description":"Project default · astronomical idiom","isDefault":true,"witnesses":null},{"id":"east","text":"his star in the east","description":"Geographic reading","isDefault":false,"witnesses":null},{"id":"rise","text":"the rising of his star","description":"Event foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Homage","book":"Matthew","chapter":2,"decisionKey":"mt2Homage","source":{"greekPresented":"προσκυνῆσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the magi intend to do before the child?","summary":"Proskyneō means bow down or prostrate oneself. Depending on context it can express royal homage or worship.","layers":["CULTURE","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"homage","rationale":"‘Pay homage to him’ is default because proskyneō describes prostration before a royal figure and the immediate question concerns the newborn king. ‘Worship’ may express the narrative’s theological horizon but can overstate the magi’s conscious intent, while ‘bow down’ preserves only the bodily action.","evidence":{"external":null,"internal":null},"options":[{"id":"homage","text":"pay homage to him","description":"Project default · royal setting","isDefault":true,"witnesses":null},{"id":"worship","text":"worship him","description":"Religious force","isDefault":false,"witnesses":null},{"id":"bow","text":"bow down before him","description":"Physical gesture","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Troubled","book":"Matthew","chapter":2,"decisionKey":"mt2Troubled","source":{"greekPresented":"ἐταράχθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did Herod and Jerusalem react?","summary":"Tarassō means stir up, trouble, or agitate. It depicts destabilization rather than quiet concern.","layers":["EMOTION","POLITICS","TRANSLATION"],"confidence":"high","defaultOptionId":"troubled","rationale":"‘Was troubled’ is default because tarassō spans inner disturbance and public destabilization, fitting both Herod and Jerusalem without forcing one emotion. ‘Agitated’ narrows the response inward, while ‘shaken’ powerfully suggests political upheaval but is more metaphorical than the verb requires.","evidence":{"external":null,"internal":null},"options":[{"id":"troubled","text":"was troubled","description":"Project default · broad force","isDefault":true,"witnesses":null},{"id":"agitated","text":"was agitated","description":"Inner disturbance","isDefault":false,"witnesses":null},{"id":"shaken","text":"was shaken","description":"Political destabilization","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2ChiefPriests","book":"Matthew","chapter":2,"decisionKey":"mt2ChiefPriests","source":{"greekPresented":"ἀρχιερεῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who did Herod assemble with the scribes?","summary":"The plural archiereis includes the acting high priest and leading members of priestly families, not several simultaneous officeholders in the strict sense.","layers":["CULTURE","HISTORY","TRANSLATION"],"confidence":"high","defaultOptionId":"chief","rationale":"‘Chief priests’ is default because it is the conventional English designation for the acting high priest and leading members of priestly families named by the plural archiereis. ‘Leading priests’ is transparent but less terminologically established, while ‘priestly leaders’ explains function rather than preserving the office-group title.","evidence":{"external":null,"internal":null},"options":[{"id":"chief","text":"chief priests","description":"Project default · conventional office group","isDefault":true,"witnesses":null},{"id":"leading","text":"leading priests","description":"Group sense","isDefault":false,"witnesses":null},{"id":"priestly","text":"priestly leaders","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Shepherd","book":"Matthew","chapter":2,"decisionKey":"mt2Shepherd","source":{"greekPresented":"ποιμανεῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the coming ruler do for Israel?","summary":"The verb means shepherd or tend. Matthew’s quotation joins royal rule with pastoral care.","layers":["METAPHOR","ALLUSION","TRANSLATION"],"confidence":"high","defaultOptionId":"shepherd","rationale":"‘Who will shepherd my people Israel’ is default because poimainei preserves Matthew’s pastoral royal metaphor and its scriptural resonance. ‘Tend’ emphasizes care but weakens the ruler-shepherd image, while ‘rule’ states the political function and removes the metaphor entirely.","evidence":{"external":null,"internal":null},"options":[{"id":"shepherd","text":"who will shepherd my people Israel","description":"Project default · metaphor retained","isDefault":true,"witnesses":null},{"id":"tend","text":"who will tend my people Israel","description":"Care foregrounded","isDefault":false,"witnesses":null},{"id":"rule","text":"who will rule my people Israel","description":"Royal function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Secretly","book":"Matthew","chapter":2,"decisionKey":"mt2Secretly","source":{"greekPresented":"λάθρᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did Herod question the magi?","summary":"Lathra means secretly or privately, concealing the inquiry from others and exposing Herod’s strategy.","layers":["LEXICON","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"secretly","rationale":"‘Summoned the magi secretly’ is default because lathra marks concealment and makes Herod’s covert strategy explicit within the narrative. ‘Privately’ can describe merely the meeting’s setting, while ‘in secret’ preserves the same meaning with a slightly heavier phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"secretly","text":"summoned the magi secretly","description":"Project default · concealment","isDefault":true,"witnesses":null},{"id":"privately","text":"called the magi privately","description":"Setting foregrounded","isDefault":false,"witnesses":null},{"id":"concealed","text":"summoned the magi in secret","description":"Plot foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2ExactTime","book":"Matthew","chapter":2,"decisionKey":"mt2ExactTime","source":{"greekPresented":"ἠκρίβωσεν ... τὸν χρόνον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What information did Herod establish?","summary":"Akriboō means determine precisely or ascertain carefully. He sought the exact time the star appeared to calculate the child’s age.","layers":["GRAMMAR","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"ascertained","rationale":"‘Ascertained from them the exact time’ is default because akriboō describes Herod carefully establishing precise information, which later governs his age calculation. ‘Determined precisely’ may imply that Herod fixed the time himself, while ‘carefully learned when’ is natural but softens the investigative precision.","evidence":{"external":null,"internal":null},"options":[{"id":"ascertained","text":"ascertained from them the exact time","description":"Project default · investigation","isDefault":true,"witnesses":null},{"id":"determined","text":"determined precisely the time","description":"Precision foregrounded","isDefault":false,"witnesses":null},{"id":"learned","text":"carefully learned when","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2WentAhead","book":"Matthew","chapter":2,"decisionKey":"mt2WentAhead","source":{"greekPresented":"προῆγεν αὐτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the star move in relation to the magi?","summary":"The imperfect verb depicts the star going ahead of them or leading them onward.","layers":["GRAMMAR","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"ahead","rationale":"‘Was going ahead of them’ is default because the imperfect proēgen depicts the star’s continuing movement in front of the travelers. ‘Was leading them’ states the movement’s function, while ‘preceded them’ is compact but loses the unfolding aspect of the scene.","evidence":{"external":null,"internal":null},"options":[{"id":"ahead","text":"was going ahead of them","description":"Project default · ongoing movement","isDefault":true,"witnesses":null},{"id":"led","text":"was leading them","description":"Function explicit","isDefault":false,"witnesses":null},{"id":"preceded","text":"preceded them","description":"Compact form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2GreatJoy","book":"Matthew","chapter":2,"decisionKey":"mt2GreatJoy","source":{"greekPresented":"ἐχάρησαν χαρὰν μεγάλην σφόδρα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How intense was the magi’s joy?","summary":"Matthew piles up a cognate verb and noun with ‘great’ and ‘exceedingly’: literally, they rejoiced an exceedingly great joy.","layers":["GRAMMAR","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"rejoiced","rationale":"‘They rejoiced with exceedingly great joy’ is default because it preserves Matthew’s emphatic cognate verb and noun together with both intensifiers. ‘Were overwhelmingly joyful’ communicates the emotion naturally but erases the deliberate repetition, while the fully literal order is needlessly awkward in English.","evidence":{"external":null,"internal":null},"options":[{"id":"rejoiced","text":"they rejoiced with exceedingly great joy","description":"Project default · intensity preserved","isDefault":true,"witnesses":null},{"id":"overjoyed","text":"they were overwhelmingly joyful","description":"Natural English","isDefault":false,"witnesses":null},{"id":"literal","text":"they rejoiced a great joy exceedingly","description":"Greek shape","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Treasures","book":"Matthew","chapter":2,"decisionKey":"mt2Treasures","source":{"greekPresented":"τοὺς θησαυροὺς αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the magi open?","summary":"Thēsauroi can mean treasure chests, containers, or stores of valuables—not only the gifts themselves.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"treasures","rationale":"‘Opening their treasures’ is default because thēsauroi can denote containers, stores, or the valuables held within them and Matthew does not narrow the sense. ‘Treasure chests’ supplies a particular container, while ‘stores of valuables’ selects the contents and expands the compact noun.","evidence":{"external":null,"internal":null},"options":[{"id":"treasures","text":"opening their treasures","description":"Project default · lexical breadth","isDefault":true,"witnesses":null},{"id":"chests","text":"opening their treasure chests","description":"Containers foregrounded","isDefault":false,"witnesses":null},{"id":"stores","text":"opening their stores of valuables","description":"Contents foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Warned","book":"Matthew","chapter":2,"decisionKey":"mt2Warned","source":{"greekPresented":"χρηματισθέντες κατ’ ὄναρ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the magi receive direction?","summary":"Chrēmatizō can mean receive a divine response, warning, or authoritative instruction; the dream is the medium.","layers":["LEXICON","REVELATION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"warned","rationale":"‘Having been warned in a dream’ is default because chrēmatizō here conveys an authoritative divine communication whose content protects the magi from Herod. ‘Divinely instructed’ makes the source explicit though God is not named in the clause, while ‘received a response’ preserves oracular breadth but understates the danger.","evidence":{"external":null,"internal":null},"options":[{"id":"warned","text":"having been warned in a dream","description":"Project default · danger implied","isDefault":true,"witnesses":null},{"id":"instructed","text":"having been divinely instructed in a dream","description":"Source explicit","isDefault":false,"witnesses":null},{"id":"response","text":"having received a response in a dream","description":"Oracular sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Flee","book":"Matthew","chapter":2,"decisionKey":"mt2Flee","source":{"greekPresented":"φεῦγε εἰς Αἴγυπτον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How urgent is the command to Joseph?","summary":"The present imperative means flee or escape and continue toward Egypt; the threat is immediate.","layers":["GRAMMAR","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"flee","rationale":"‘Flee to Egypt’ is default because the present imperative pheuge directly commands urgent escape in the face of an immediate threat. ‘Escape into Egypt’ foregrounds danger but shifts the destination construction, while ‘go quickly’ explains urgency and loses the verb’s flight imagery.","evidence":{"external":null,"internal":null},"options":[{"id":"flee","text":"flee to Egypt","description":"Project default · urgency","isDefault":true,"witnesses":null},{"id":"escape","text":"escape into Egypt","description":"Danger foregrounded","isDefault":false,"witnesses":null},{"id":"go","text":"go quickly to Egypt","description":"Urgency explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Child","book":"Matthew","chapter":2,"decisionKey":"mt2Child","source":{"greekPresented":"τὸ παιδίον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus be described throughout the chapter?","summary":"Paidion means a young child or little child. Matthew no longer uses the newborn-focused brephos, and the narrative occurs sometime after the birth.","layers":["LEXICON","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"child","rationale":"‘The young child’ is default because paidion identifies Jesus as a small child and distinguishes this later scene from newborn-focused language. ‘Little child’ retains diminutive color but can sound affectionate, while plain ‘child’ is smooth yet leaves the age signal less visible.","evidence":{"external":null,"internal":null},"options":[{"id":"child","text":"the young child","description":"Project default · age range","isDefault":true,"witnesses":null},{"id":"little","text":"the little child","description":"Diminutive force","isDefault":false,"witnesses":null},{"id":"childSimple","text":"the child","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Destroyed","book":"Matthew","chapter":2,"decisionKey":"mt2Destroyed","source":{"greekPresented":"ἀνεῖλεν πάντας τοὺς παῖδας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Herod do to the boys around Bethlehem?","summary":"Anaireō means take away and, in this context, kill or put to death. Paides here denotes male children, clarified by the masculine plural and age order.","layers":["LEXICON","VIOLENCE","TRANSLATION"],"confidence":"high","defaultOptionId":"killed","rationale":"‘Killed all the boys’ is default because anaireō unequivocally means kill in Herod’s violent order and the masculine paidas with the stated age range identifies male children. ‘Put ... to death’ is formal and indirect, while ‘destroyed’ preserves severity but is less precise about the act.","evidence":{"external":null,"internal":null},"options":[{"id":"killed","text":"killed all the boys","description":"Project default · direct action","isDefault":true,"witnesses":null},{"id":"putDeath","text":"put all the male children to death","description":"Formal English","isDefault":false,"witnesses":null},{"id":"destroyed","text":"destroyed all the boys","description":"Violent force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Borders","book":"Matthew","chapter":2,"decisionKey":"mt2Borders","source":{"greekPresented":"ἐν πᾶσι τοῖς ὁρίοις αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How far did Herod’s order extend?","summary":"Horia are boundaries, surrounding districts, or territory. The phrase reaches beyond the village into its dependent region.","layers":["LEXICON","GEOGRAPHY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"districts","rationale":"‘In all its surrounding districts’ is default because horia denotes the territory or dependent region around Bethlehem, not merely a boundary line. ‘Within all its borders’ retains the boundary image but can sound confined to the village limits, while ‘throughout its territory’ emphasizes administrative scope more strongly than the noun itself.","evidence":{"external":null,"internal":null},"options":[{"id":"districts","text":"in all its surrounding districts","description":"Project default · regional scope","isDefault":true,"witnesses":null},{"id":"borders","text":"within all its borders","description":"Boundary image","isDefault":false,"witnesses":null},{"id":"territory","text":"throughout its territory","description":"Administrative scope","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2NoMore","book":"Matthew","chapter":2,"decisionKey":"mt2NoMore","source":{"greekPresented":"οὐκ εἰσίν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why does Rachel refuse consolation?","summary":"The stark phrase literally says the children ‘are not,’ a Hebrew-influenced way of saying they no longer live or are gone.","layers":["IDIOM","ALLUSION","TRANSLATION"],"confidence":"high","defaultOptionId":"noMore","rationale":"‘Because they are no more’ is default because it preserves the stark Hebrew-influenced idiom ouk eisin within Matthew’s quotation without explaining away its grief. ‘Gone’ is natural but less final, while ‘dead’ states the implication directly and removes the quotation’s restrained wording.","evidence":{"external":null,"internal":null},"options":[{"id":"noMore","text":"because they are no more","description":"Project default · idiom retained","isDefault":true,"witnesses":null},{"id":"gone","text":"because they are gone","description":"Plain English","isDefault":false,"witnesses":null},{"id":"dead","text":"because they are dead","description":"Meaning explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.2.mt2Nazorean","book":"Matthew","chapter":2,"decisionKey":"mt2Nazorean","source":{"greekPresented":"Ναζωραῖος κληθήσεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Matthew’s closing designation appear?","summary":"Nazōraios is normally rendered Nazarene or Nazorean. Matthew attributes the saying to ‘the prophets,’ but no surviving prophetic text contains this exact line; the wording may summarize a theme or wordplay rather than quote one verse.","layers":["LANGUAGE","ALLUSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"nazorean","rationale":"‘He will be called a Nazorean’ is default because Nazōraios preserves Matthew’s distinctive Greek designation and avoids pretending the unexplained prophetic fulfillment is a direct surviving quotation. ‘Nazarene’ is familiar but blurs this form with related geography, while ‘one from Nazareth’ resolves the term geographically and closes possible thematic or wordplay associations.","evidence":{"external":null,"internal":null},"options":[{"id":"nazorean","text":"He will be called a Nazorean","description":"Project default · Greek form distinguished","isDefault":true,"witnesses":null},{"id":"nazarene","text":"He will be called a Nazarene","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"nazareth","text":"He will be called one from Nazareth","description":"Geographic sense explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Proclaiming","book":"Matthew","chapter":3,"decisionKey":"mt3Proclaiming","source":{"greekPresented":"κηρύσσων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was John doing in the wilderness?","summary":"Kēryssō means proclaim publicly as a herald, announcing rather than privately teaching.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"proclaiming","rationale":"‘Proclaiming’ is default because kēryssō describes a herald’s public announcement and keeps John’s activity declarative rather than conversational. ‘Preaching’ is established religious English but can suggest sermon delivery, while ‘heralding’ foregrounds the official messenger image at the cost of natural narrative style.","evidence":{"external":null,"internal":null},"options":[{"id":"proclaiming","text":"proclaiming","description":"Project default · public announcement","isDefault":true,"witnesses":null},{"id":"preaching","text":"preaching","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"heralding","text":"heralding","description":"Official messenger image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Repent","book":"Matthew","chapter":3,"decisionKey":"mt3Repent","source":{"greekPresented":"μετανοεῖτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John command?","summary":"Metanoeō means change one’s mind, orientation, or way of understanding, with a resulting turn in conduct. ‘Repent’ carries the tradition but can hide the cognitive force.","layers":["LEXICON","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"repent","rationale":"‘Repent’ is default because it is the established compact command for metanoeite and, in this context, includes a changed mind and resulting conduct. ‘Change your mind and direction’ usefully explains the range but expands one verb into a definition, while ‘turn back’ emphasizes behavior and can hide the cognitive reorientation.","evidence":{"external":null,"internal":null},"options":[{"id":"repent","text":"Repent","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"change","text":"Change your mind and direction","description":"Sense exposed","isDefault":false,"witnesses":null},{"id":"turn","text":"Turn back","description":"Behavioral result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Near","book":"Matthew","chapter":3,"decisionKey":"mt3Near","source":{"greekPresented":"ἤγγικεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has happened to the kingdom of the heavens?","summary":"The perfect verb means it has drawn near and remains near, not merely that it will arrive sometime later.","layers":["GRAMMAR","TIME","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"drawn","rationale":"‘Has drawn near’ is default because the perfect ēngiken presents an approach whose resulting nearness now stands. ‘Has come near’ is smoother but less vivid, while traditional ‘is at hand’ communicates proximity without preserving the completed movement encoded by the verb.","evidence":{"external":null,"internal":null},"options":[{"id":"drawn","text":"has drawn near","description":"Project default · perfect result","isDefault":true,"witnesses":null},{"id":"comeNear","text":"has come near","description":"Natural English","isDefault":false,"witnesses":null},{"id":"atHand","text":"is at hand","description":"Traditional idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Voice","book":"Matthew","chapter":3,"decisionKey":"mt3Voice","source":{"greekPresented":"φωνὴ βοῶντος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew frame the wilderness proclamation?","summary":"The phrase literally says ‘a voice of one crying out,’ foregrounding the voice as the prophetic event.","layers":["GRAMMAR","ALLUSION","TRANSLATION"],"confidence":"high","defaultOptionId":"voice","rationale":"‘A voice of one crying out’ is default because it preserves Matthew’s noun-first prophetic formula and foregrounds the audible proclamation itself. ‘Someone cries out’ converts the phrase into a finite clause, while ‘a voice shouting’ communicates volume but removes the relation between voice and herald.","evidence":{"external":null,"internal":null},"options":[{"id":"voice","text":"A voice of one crying out","description":"Project default · Greek form","isDefault":true,"witnesses":null},{"id":"someone","text":"Someone cries out","description":"Speaker foregrounded","isDefault":false,"witnesses":null},{"id":"shouting","text":"A voice shouting","description":"Audible force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Prepare","book":"Matthew","chapter":3,"decisionKey":"mt3Prepare","source":{"greekPresented":"ἑτοιμάσατε ... εὐθείας ποιεῖτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Isaiah’s imagery command?","summary":"The parallel imperatives call for preparing YHWH’s road and making his paths straight—language of clearing a royal route.","layers":["METAPHOR","ALLUSION","TRANSLATION"],"confidence":"high","defaultOptionId":"way","rationale":"‘Prepare the Lord’s way; make his paths straight’ is default because it retains both parallel road terms and the royal-route imagery of Matthew’s Isaiah quotation. ‘Prepare a road’ makes the setting explicit, while ‘tracks direct’ varies the vocabulary and weakens the quotation’s familiar verbal shape.","evidence":{"external":null,"internal":null},"options":[{"id":"way","text":"Prepare the Lord’s way; make his paths straight","description":"Project default · road imagery","isDefault":true,"witnesses":null},{"id":"road","text":"Prepare a road for the Lord; straighten his paths","description":"Royal route explicit","isDefault":false,"witnesses":null},{"id":"path","text":"Ready the Lord’s way; make his tracks direct","description":"Direction foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Camel","book":"Matthew","chapter":3,"decisionKey":"mt3Camel","source":{"greekPresented":"τριχῶν καμήλου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was John’s garment made from?","summary":"The genitive means camel hair, likely a rough woven garment rather than an untreated animal skin.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"hair","rationale":"‘Camel hair’ is default because the material genitive names the rough fiber from which John’s garment was made without adding a manufacturing process. ‘Woven camel hair’ is historically plausible but supplies an unstated detail, while ‘hair of a camel’ is formally transparent yet awkward in English.","evidence":{"external":null,"internal":null},"options":[{"id":"hair","text":"camel hair","description":"Project default · material","isDefault":true,"witnesses":null},{"id":"woven","text":"woven camel hair","description":"Manufacture explicit","isDefault":false,"witnesses":null},{"id":"camel","text":"hair of a camel","description":"Greek relation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Locusts","book":"Matthew","chapter":3,"decisionKey":"mt3Locusts","source":{"greekPresented":"ἀκρίδες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did John eat with wild honey?","summary":"Akrides ordinarily denotes locusts, an edible insect known in the region. Proposals that it means plant pods are not the normal Greek sense.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"locusts","rationale":"‘Locusts’ is default because akrides ordinarily denotes the edible insects known in the region and gives the direct lexical sense. ‘Edible locusts’ explains their use as food unnecessarily, while ‘grasshoppers’ substitutes a modern neighboring category and is less exact.","evidence":{"external":null,"internal":null},"options":[{"id":"locusts","text":"locusts","description":"Project default · ordinary Greek","isDefault":true,"witnesses":null},{"id":"insects","text":"edible locusts","description":"Food explicit","isDefault":false,"witnesses":null},{"id":"grasshoppers","text":"grasshoppers","description":"Modern approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Baptized","book":"Matthew","chapter":3,"decisionKey":"mt3Baptized","source":{"greekPresented":"ἐβαπτίζοντο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What action did John perform in the Jordan?","summary":"Baptizō means dip, immerse, or wash. ‘Baptize’ preserves the established rite; ‘immerse’ exposes the physical image.","layers":["LEXICON","CULTURE","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"baptized","rationale":"‘Were being baptized’ is default because it preserves the established name of John’s rite and the imperfect’s repeated or ongoing action. ‘Immersed’ exposes the physical image but may settle questions of mode more narrowly than the narrative does, while ‘washed’ foregrounds purification and loses the rite’s distinctive term.","evidence":{"external":null,"internal":null},"options":[{"id":"baptized","text":"were being baptized","description":"Project default · rite retained","isDefault":true,"witnesses":null},{"id":"immersed","text":"were being immersed","description":"Physical action","isDefault":false,"witnesses":null},{"id":"washed","text":"were being washed","description":"Purification foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Confessing","book":"Matthew","chapter":3,"decisionKey":"mt3Confessing","source":{"greekPresented":"ἐξομολογούμενοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What accompanied the people’s baptism?","summary":"The participle means openly confessing or acknowledging their sins, likely in a public or communal act.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"confessing","rationale":"‘Confessing their sins’ is default because exomologoumenoi names open acknowledgment and the participle directly accompanies the people’s baptism. ‘Openly acknowledging’ makes the public aspect explicit, while ‘admitting’ is plain but can sound reluctant or merely factual rather than penitential.","evidence":{"external":null,"internal":null},"options":[{"id":"confessing","text":"confessing their sins","description":"Project default · direct action","isDefault":true,"witnesses":null},{"id":"acknowledging","text":"openly acknowledging their sins","description":"Public aspect","isDefault":false,"witnesses":null},{"id":"admitting","text":"admitting their sins","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Offspring","book":"Matthew","chapter":3,"decisionKey":"mt3Offspring","source":{"greekPresented":"γεννήματα ἐχιδνῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John call the religious leaders?","summary":"The phrase literally means offspring or brood of vipers, attacking their lineage and character.","layers":["METAPHOR","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"offspring","rationale":"‘Offspring of vipers’ is default because gennēmata attacks the leaders’ lineage and character while preserving the biological force of John’s insult. Traditional ‘brood’ is vivid but archaic to some readers, while ‘children of snakes’ explains the image and weakens its poisonous specificity.","evidence":{"external":null,"internal":null},"options":[{"id":"offspring","text":"Offspring of vipers","description":"Project default · lineage force","isDefault":true,"witnesses":null},{"id":"brood","text":"Brood of vipers","description":"Traditional image","isDefault":false,"witnesses":null},{"id":"children","text":"Children of snakes","description":"Meaning exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Wrath","book":"Matthew","chapter":3,"decisionKey":"mt3Wrath","source":{"greekPresented":"τῆς μελλούσης ὀργῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What danger does John say is approaching?","summary":"Mellousa describes wrath that is about to come or impending, not an abstract timeless anger.","layers":["GRAMMAR","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"coming","rationale":"‘The coming wrath’ is default because the participle mellousēs presents wrath as an impending event rather than an abstract divine disposition. ‘About to come’ heightens immediacy, while ‘approaching judgment’ interprets wrath by its effect and removes Matthew’s chosen noun.","evidence":{"external":null,"internal":null},"options":[{"id":"coming","text":"the coming wrath","description":"Project default · impending event","isDefault":true,"witnesses":null},{"id":"about","text":"the wrath about to come","description":"Immediacy foregrounded","isDefault":false,"witnesses":null},{"id":"judgment","text":"the approaching judgment","description":"Effect interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Fruit","book":"Matthew","chapter":3,"decisionKey":"mt3Fruit","source":{"greekPresented":"καρπὸν ἄξιον τῆς μετανοίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must repentance produce?","summary":"Axios means worthy of, fitting, or corresponding to. The singular fruit represents conduct matching the claimed change.","layers":["METAPHOR","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"worthy","rationale":"‘Fruit worthy of repentance’ is default because karpon keeps John’s singular harvest metaphor and axios demands conduct fitting the professed change. ‘Fruit fitting the change of mind’ explains the correspondence but dilutes the established term, while ‘proves your turning’ makes evidence the controlling idea more explicitly than the Greek does.","evidence":{"external":null,"internal":null},"options":[{"id":"worthy","text":"fruit worthy of repentance","description":"Project default · evaluative force","isDefault":true,"witnesses":null},{"id":"fitting","text":"fruit fitting the change of mind","description":"Correspondence exposed","isDefault":false,"witnesses":null},{"id":"proves","text":"fruit that proves your turning","description":"Evidence foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Children","book":"Matthew","chapter":3,"decisionKey":"mt3Children","source":{"greekPresented":"ἐγεῖραι τέκνα τῷ Ἀβραάμ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What can God produce from stones?","summary":"Egeirō means raise up or bring forth; tekna are children in the sense of descendants belonging to Abraham.","layers":["LEXICON","ALLUSION","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"raise","rationale":"‘Raise up children for Abraham’ is default because egeirai preserves both God’s power to bring forth descendants and a possible echo of raising the dead from stones. ‘Make children’ stresses creation but loses that verbal resonance, while ‘bring forth descendants’ explains the genealogical sense and narrows the metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"raise","text":"raise up children for Abraham","description":"Project default · resurrection echo possible","isDefault":true,"witnesses":null},{"id":"make","text":"make children for Abraham","description":"Creative power","isDefault":false,"witnesses":null},{"id":"descendants","text":"bring forth descendants for Abraham","description":"Genealogical sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Axe","book":"Matthew","chapter":3,"decisionKey":"mt3Axe","source":{"greekPresented":"ἡ ἀξίνη ... κεῖται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How immediate is the tree judgment image?","summary":"The axe is already lying at the root, positioned for use. The present tense makes the warning immediate.","layers":["GRAMMAR","METAPHOR","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"lies","rationale":"‘The axe already lies at the root of the trees’ is default because keitai states its present position and ‘already’ communicates the warning’s immediate force. ‘Is set against’ suggests contact or active placement, while ‘is ready’ explains impending use but removes the concrete lying-at-the-root image.","evidence":{"external":null,"internal":null},"options":[{"id":"lies","text":"the axe already lies at the root of the trees","description":"Project default · position and urgency","isDefault":true,"witnesses":null},{"id":"set","text":"the axe is set against the roots","description":"Threat foregrounded","isDefault":false,"witnesses":null},{"id":"ready","text":"the axe is ready at the root","description":"Impending action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Stronger","book":"Matthew","chapter":3,"decisionKey":"mt3Stronger","source":{"greekPresented":"ὁ ... ἰσχυρότερός μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does John compare the coming one to himself?","summary":"Ischyroteros means stronger or mightier, emphasizing superior power rather than merely higher rank.","layers":["GRAMMAR","POWER","TRANSLATION"],"confidence":"high","defaultOptionId":"stronger","rationale":"‘Stronger than I’ is default because ischyroteros is a direct comparative of power and preserves John’s personal contrast with the coming one. ‘Mightier’ is traditional but elevated, while ‘more powerful’ explains the sense accurately with a less compact phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"stronger","text":"stronger than I","description":"Project default · comparative force","isDefault":true,"witnesses":null},{"id":"mightier","text":"mightier than I","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"powerful","text":"more powerful than I","description":"Meaning explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Sandals","book":"Matthew","chapter":3,"decisionKey":"mt3Sandals","source":{"greekPresented":"τὰ ὑποδήματα βαστάσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does John say he is unworthy to do?","summary":"Bastazō means carry or bear. Matthew’s form differs from loosening a sandal strap in Mark and Luke.","layers":["LEXICON","CULTURE","INTERTEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"carry","rationale":"‘Carry his sandals’ is default because bastasai is Matthew’s specific verb and preserves his form of John’s servant comparison rather than harmonizing it with loosening straps in Mark and Luke. ‘Bear his footwear’ is mechanically close but unnatural, while adding ‘serve him’ explains the social implication instead of translating the clause alone.","evidence":{"external":null,"internal":null},"options":[{"id":"carry","text":"carry his sandals","description":"Project default · Matthew’s wording","isDefault":true,"witnesses":null},{"id":"bear","text":"bear his footwear","description":"Literal form","isDefault":false,"witnesses":null},{"id":"servant","text":"serve him by carrying his sandals","description":"Social meaning explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3SpiritFire","book":"Matthew","chapter":3,"decisionKey":"mt3SpiritFire","source":{"greekPresented":"ἐν πνεύματι ἁγίῳ καὶ πυρί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"With what will the coming one baptize?","summary":"The single preposition governs holy spirit and fire. Fire may purify, judge, or hold both functions in the surrounding threshing imagery.","layers":["GRAMMAR","THEOLOGY","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"spirit","rationale":"‘In the Holy Spirit and fire’ is default because one Greek preposition governs both coordinated nouns and the narrative identifies the divine Spirit while leaving fire’s purifying and judging force open. Lowercase ‘holy spirit’ preserves the article pattern but can obscure the referent, while repeating ‘with’ improves English rhythm and hides the shared construction.","evidence":{"external":null,"internal":null},"options":[{"id":"spirit","text":"in the Holy Spirit and fire","description":"Project default · shared construction","isDefault":true,"witnesses":null},{"id":"spiritLower","text":"in holy spirit and fire","description":"Article pattern","isDefault":false,"witnesses":null},{"id":"with","text":"with the Holy Spirit and with fire","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Fork","book":"Matthew","chapter":3,"decisionKey":"mt3Fork","source":{"greekPresented":"πτύον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What tool is in the coming one’s hand?","summary":"Ptyon is a winnowing fork or shovel used to throw threshed material into the air so grain and chaff separate.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"fork","rationale":"‘Winnowing fork’ is default because ptyon names the agricultural tool used to toss threshed material so grain and chaff separate. ‘Shovel’ is a possible tool form but suggests scooping more than tossing, while traditional ‘fan’ can mislead modern readers toward an air-moving device.","evidence":{"external":null,"internal":null},"options":[{"id":"fork","text":"winnowing fork","description":"Project default · agricultural tool","isDefault":true,"witnesses":null},{"id":"shovel","text":"winnowing shovel","description":"Alternate tool form","isDefault":false,"witnesses":null},{"id":"fan","text":"winnowing fan","description":"Traditional rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Floor","book":"Matthew","chapter":3,"decisionKey":"mt3Floor","source":{"greekPresented":"ἅλωνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the coming one thoroughly cleanse?","summary":"Halōn is the threshing floor—the prepared surface where grain is separated—not a building floor generally.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"threshing","rationale":"‘His threshing floor’ is default because halōn is the prepared agricultural surface where grain is separated and stores the image in its conventional English term. ‘Grain floor’ explains function but is not idiomatic, while ‘harvest floor’ broadens the setting beyond the specific threshing process.","evidence":{"external":null,"internal":null},"options":[{"id":"threshing","text":"his threshing floor","description":"Project default · agricultural setting","isDefault":true,"witnesses":null},{"id":"floor","text":"his grain floor","description":"Function explicit","isDefault":false,"witnesses":null},{"id":"harvest","text":"his harvest floor","description":"Process foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Prevent","book":"Matthew","chapter":3,"decisionKey":"mt3Prevent","source":{"greekPresented":"διεκώλυεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How strongly did John resist baptizing Jesus?","summary":"The imperfect compound verb depicts persistent or emphatic prevention: John kept trying to stop him.","layers":["GRAMMAR","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"prevent","rationale":"‘Was trying to prevent him’ is default because the imperfect compound diekōlyen depicts John’s sustained effort to stop the baptism without claiming he simply refused it. ‘Was refusing’ foregrounds opposition but changes the action, while ‘kept trying to stop him’ makes the aspect fully explicit in more colloquial English.","evidence":{"external":null,"internal":null},"options":[{"id":"prevent","text":"was trying to prevent him","description":"Project default · ongoing resistance","isDefault":true,"witnesses":null},{"id":"refused","text":"was refusing him","description":"Opposition foregrounded","isDefault":false,"witnesses":null},{"id":"stop","text":"kept trying to stop him","description":"Aspect explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Fulfill","book":"Matthew","chapter":3,"decisionKey":"mt3Fulfill","source":{"greekPresented":"πληρῶσαι πᾶσαν δικαιοσύνην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why does Jesus say the baptism should happen?","summary":"Plēroō means fulfill, fill up, or bring to completion; ‘all righteousness’ means everything fitting God’s right purpose.","layers":["LEXICON","ETHICS","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"fulfill","rationale":"‘To fulfill all righteousness’ is default because plērōsai and dikaiosynē form a programmatic Matthean phrase about bringing God’s right purpose to completion. ‘Complete everything righteous’ exposes the components but sounds categorical, while ‘carry out all that is right’ is natural and narrows righteousness to correct action.","evidence":{"external":null,"internal":null},"options":[{"id":"fulfill","text":"to fulfill all righteousness","description":"Project default · phrase retained","isDefault":true,"witnesses":null},{"id":"complete","text":"to complete everything righteous","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"right","text":"to carry out all that is right","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Dove","book":"Matthew","chapter":3,"decisionKey":"mt3Dove","source":{"greekPresented":"ὡσεὶ περιστερὰν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the Spirit descend?","summary":"The comparison ‘like a dove’ may describe visible form, manner of descent, or both; Matthew does not simply call the Spirit a dove.","layers":["GRAMMAR","VISION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"like","rationale":"‘Descending like a dove’ is default because hōsei preserves Matthew’s comparison without deciding whether it concerns visible form, manner, or both. ‘In a dove-like form’ selects appearance, while ‘as gently as a dove’ supplies a manner and gentleness the text does not state.","evidence":{"external":null,"internal":null},"options":[{"id":"like","text":"descending like a dove","description":"Project default · comparison retained","isDefault":true,"witnesses":null},{"id":"form","text":"descending in a dove-like form","description":"Visible form","isDefault":false,"witnesses":null},{"id":"manner","text":"coming down as gently as a dove","description":"Manner interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.3.mt3Pleased","book":"Matthew","chapter":3,"decisionKey":"mt3Pleased","source":{"greekPresented":"ἐν ᾧ εὐδόκησα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the heavenly voice declare about the Son?","summary":"The aorist eudokēsa is an idiom of settled delight or approval: in him I was well pleased, or in him my delight rests.","layers":["GRAMMAR","ALLUSION","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"pleased","rationale":"‘In whom I was well pleased’ is default because it preserves the aorist eudokēsa and the scriptural declaration’s established verbal form as an idiom of settled approval. ‘In whom I delight’ foregrounds continuing relationship, while ‘upon whom my favor rests’ interprets approval and changes the prepositional image.","evidence":{"external":null,"internal":null},"options":[{"id":"pleased","text":"in whom I was well pleased","description":"Project default · verbal form","isDefault":true,"witnesses":null},{"id":"delight","text":"in whom I delight","description":"Continuing relation","isDefault":false,"witnesses":null},{"id":"favor","text":"upon whom my favor rests","description":"Approval foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Led","book":"Matthew","chapter":4,"decisionKey":"mt4Led","source":{"greekPresented":"ἀνήχθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did Jesus enter the wilderness?","summary":"The passive anagō means he was led up or brought up, with the Spirit named as the guiding agent.","layers":["GRAMMAR","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"led","rationale":"‘Was led up by the Spirit’ is default because the passive anēchthē preserves Jesus as the one moved, explicitly names the Spirit as agent, and retains the verb’s upward direction. ‘Was brought’ keeps the passive but loses direction, while ‘was guided’ softens the force into general purposeful movement.","evidence":{"external":null,"internal":null},"options":[{"id":"led","text":"was led up by the Spirit","description":"Project default · passive and direction","isDefault":true,"witnesses":null},{"id":"brought","text":"was brought by the Spirit","description":"Agency foregrounded","isDefault":false,"witnesses":null},{"id":"guided","text":"was guided by the Spirit","description":"Purposeful movement","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Tested","book":"Matthew","chapter":4,"decisionKey":"mt4Tested","source":{"greekPresented":"πειρασθῆναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was the purpose of the wilderness encounter?","summary":"Peirazō can mean test, try, or tempt. The devil seeks enticement, while the narrative also presents a proving test.","layers":["LEXICON","NARRATIVE","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"tested","rationale":"‘To be tested by the devil’ is default because peirazō can encompass both proving and enticement, allowing the narrative’s divine testing frame and the devil’s tempting intent to coexist. ‘Tempted’ foregrounds solicitation to evil, while ‘tried’ is broader but paired with ‘slanderer’ changes two established terms at once.","evidence":{"external":null,"internal":null},"options":[{"id":"tested","text":"to be tested by the devil","description":"Project default · broader sense","isDefault":true,"witnesses":null},{"id":"tempted","text":"to be tempted by the devil","description":"Enticement foregrounded","isDefault":false,"witnesses":null},{"id":"tried","text":"to be tried by the slanderer","description":"Conflict exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Devil","book":"Matthew","chapter":4,"decisionKey":"mt4Devil","source":{"greekPresented":"διάβολος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should diabolos be rendered?","summary":"Diabolos means slanderer or accuser and also functions as the title ‘the devil.’","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"devil","rationale":"‘The devil’ is default because diabolos functions here as the established title of Jesus’ adversary in Matthew’s narrative. ‘Slanderer’ exposes the word’s lexical origin, while ‘accuser’ describes the adversarial role but replaces the recognized narrative designation.","evidence":{"external":null,"internal":null},"options":[{"id":"devil","text":"the devil","description":"Project default · established title","isDefault":true,"witnesses":null},{"id":"slanderer","text":"the slanderer","description":"Lexical meaning","isDefault":false,"witnesses":null},{"id":"accuser","text":"the accuser","description":"Adversarial role","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Fasted","book":"Matthew","chapter":4,"decisionKey":"mt4Fasted","source":{"greekPresented":"νηστεύσας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus do for forty days and nights?","summary":"Nēsteuō means abstain from food or fast; the following hunger confirms the bodily deprivation.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"fasted","rationale":"‘Having fasted’ is default because nēsteuō is the established concise verb for deliberate abstention from food and the following hunger confirms its bodily sense. ‘Gone without food’ explains the act without its religious associations, while ‘kept a fast’ foregrounds observance and sounds more formal.","evidence":{"external":null,"internal":null},"options":[{"id":"fasted","text":"having fasted","description":"Project default · established practice","isDefault":true,"witnesses":null},{"id":"abstained","text":"having gone without food","description":"Meaning explicit","isDefault":false,"witnesses":null},{"id":"keptFast","text":"having kept a fast","description":"Religious practice","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Tempter","book":"Matthew","chapter":4,"decisionKey":"mt4Tempter","source":{"greekPresented":"ὁ πειράζων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the devil described when he approaches?","summary":"The present participle means the one testing or tempting—a role in action rather than another proper name.","layers":["GRAMMAR","LEXICON","TRANSLATION"],"confidence":"moderate","defaultOptionId":"tester","rationale":"‘The tester’ is default because the substantival present participle ho peirazōn keeps the role in action and repeats the semantic breadth of the wilderness purpose in verse 1. Traditional ‘tempter’ selects enticement, while ‘the one testing him’ preserves the participle most fully but is cumbersome as a narrative title.","evidence":{"external":null,"internal":null},"options":[{"id":"tester","text":"the tester","description":"Project default · linked to verse 1","isDefault":true,"witnesses":null},{"id":"tempter","text":"the tempter","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"one","text":"the one testing him","description":"Participial force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Bread","book":"Matthew","chapter":4,"decisionKey":"mt4Bread","source":{"greekPresented":"ἄρτοι γένωνται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is demanded of the stones?","summary":"The plural command says the stones should ‘become breads’—that is, loaves of bread.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"loaves","rationale":"‘Become loaves of bread’ is default because the plural artoi corresponds to the plural stones and names countable loaves rather than collective bread. ‘Become bread’ is natural English but erases the number, while ‘turn into food’ interprets the function and loses the specific image.","evidence":{"external":null,"internal":null},"options":[{"id":"loaves","text":"become loaves of bread","description":"Project default · plural exposed","isDefault":true,"witnesses":null},{"id":"bread","text":"become bread","description":"Natural collective","isDefault":false,"witnesses":null},{"id":"food","text":"turn into food","description":"Function interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Utterance","book":"Matthew","chapter":4,"decisionKey":"mt4Utterance","source":{"greekPresented":"παντὶ ῥήματι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"By what from God does a human live?","summary":"Rhēma is a spoken word, saying, or utterance proceeding from God’s mouth.","layers":["LEXICON","ALLUSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"utterance","rationale":"‘Every utterance going out through God’s mouth’ is default because rhēma denotes a spoken saying and the participle preserves the living movement of speech from God’s mouth. ‘Every word coming from’ is idiomatic but less specifically oral, while ‘every saying that proceeds from God’ drops the mouth image.","evidence":{"external":null,"internal":null},"options":[{"id":"utterance","text":"every utterance going out through God’s mouth","description":"Project default · spoken event","isDefault":true,"witnesses":null},{"id":"word","text":"every word coming from God’s mouth","description":"Natural English","isDefault":false,"witnesses":null},{"id":"saying","text":"every saying that proceeds from God","description":"Source foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4HolyCity","book":"Matthew","chapter":4,"decisionKey":"mt4HolyCity","source":{"greekPresented":"τὴν ἁγίαν πόλιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew identify Jerusalem here?","summary":"The city is not named directly; the reverential designation ‘the holy city’ carries theological and ironic weight.","layers":["CULTURE","THEOLOGY","IRONY","TRANSLATION"],"confidence":"high","defaultOptionId":"holy","rationale":"‘The holy city’ is default because Matthew uses the reverential designation without naming Jerusalem, and its holiness carries irony within the devil’s test. Adding ‘Jerusalem’ supplies the referent, while ‘sacred city’ translates the concept but discards the established biblical title.","evidence":{"external":null,"internal":null},"options":[{"id":"holy","text":"the holy city","description":"Project default · title retained","isDefault":true,"witnesses":null},{"id":"jerusalem","text":"Jerusalem, the holy city","description":"Referent explicit","isDefault":false,"witnesses":null},{"id":"sacred","text":"the sacred city","description":"Meaning exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Pinnacle","book":"Matthew","chapter":4,"decisionKey":"mt4Pinnacle","source":{"greekPresented":"τὸ πτερύγιον τοῦ ἱεροῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where did the devil stand Jesus?","summary":"Pterygion is a little wing or projecting extremity. The exact temple structure is uncertain; ‘pinnacle’ is conventional.","layers":["LEXICON","ARCHITECTURE","TRANSLATION"],"confidence":"low","defaultOptionId":"pinnacle","rationale":"‘The pinnacle of the temple complex’ is the working default because pterygion denotes a projecting extremity and ‘pinnacle’ is the conventional English label while hieron refers to the wider complex. ‘Projecting edge’ better exposes the architectural image but changes hieron to sanctuary, while ‘highest point’ asserts a height the noun does not itself specify.","evidence":{"external":null,"internal":null},"options":[{"id":"pinnacle","text":"the pinnacle of the temple complex","description":"Project default · conventional location","isDefault":true,"witnesses":null},{"id":"edge","text":"the projecting edge of the sanctuary","description":"Architectural image","isDefault":false,"witnesses":null},{"id":"highest","text":"the temple’s highest point","description":"Height interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4TestGod","book":"Matthew","chapter":4,"decisionKey":"mt4TestGod","source":{"greekPresented":"οὐκ ἐκπειράσεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus forbid doing to God?","summary":"The intensified ekpeirazō means put thoroughly to the test, challenge, or force proof from someone.","layers":["GRAMMAR","ALLUSION","TRANSLATION"],"confidence":"high","defaultOptionId":"test","rationale":"‘You will not put the Lord your God to the test’ is default because ekpeirazō intensifies testing and the future-form prohibition preserves the scriptural quotation’s force. ‘Challenge’ emphasizes defiance, while ‘demand ... prove himself’ explains a likely purpose more explicitly than the verb states.","evidence":{"external":null,"internal":null},"options":[{"id":"test","text":"You will not put the Lord your God to the test","description":"Project default · intensified verb","isDefault":true,"witnesses":null},{"id":"challenge","text":"You must not challenge the Lord your God","description":"Defiance foregrounded","isDefault":false,"witnesses":null},{"id":"prove","text":"Do not demand that the Lord your God prove himself","description":"Purpose interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4World","book":"Matthew","chapter":4,"decisionKey":"mt4World","source":{"greekPresented":"πάσας τὰς βασιλείας τοῦ κόσμου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the devil show Jesus?","summary":"Kosmos is the ordered world or world-system. The phrase concerns its kingdoms and their glory, not every physical feature of the planet.","layers":["LEXICON","POLITICS","TRANSLATION"],"confidence":"high","defaultOptionId":"world","rationale":"‘All the kingdoms of the world’ is default because kosmos supplies the broad ordered human realm whose kingdoms and glory the devil displays. ‘World-system’ foregrounds order but sounds technical, while ‘every kingdom on earth’ clarifies political geography and substitutes gē-like language for kosmos.","evidence":{"external":null,"internal":null},"options":[{"id":"world","text":"all the kingdoms of the world","description":"Project default · familiar breadth","isDefault":true,"witnesses":null},{"id":"system","text":"all the kingdoms of the world-system","description":"Ordered system foregrounded","isDefault":false,"witnesses":null},{"id":"earth","text":"every kingdom on earth","description":"Political scope","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Homage","book":"Matthew","chapter":4,"decisionKey":"mt4Homage","source":{"greekPresented":"πεσὼν προσκυνήσῃς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What act does the devil demand?","summary":"The paired verbs mean fall down and prostrate oneself in worship or allegiance.","layers":["GRAMMAR","CULTURE","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"worship","rationale":"‘Falling down, you worship me’ is default because the paired participle and verb preserve both bodily prostration and the exclusive religious allegiance demanded in context. ‘Pay homage’ fits royal submission but can understate the contrast with service to God, while ‘bow before me’ retains only the gesture.","evidence":{"external":null,"internal":null},"options":[{"id":"worship","text":"falling down, you worship me","description":"Project default · religious allegiance","isDefault":true,"witnesses":null},{"id":"homage","text":"you fall down and pay me homage","description":"Royal submission","isDefault":false,"witnesses":null},{"id":"bow","text":"you bow before me","description":"Gesture foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Satan","book":"Matthew","chapter":4,"decisionKey":"mt4Satan","source":{"greekPresented":"ὕπαγε, σατανᾶ / ὕπαγε ὀπίσω μου, σατανᾶ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus say ‘Go away, Satan’ or ‘Get behind me, Satan’?","summary":"The shorter reading says simply ‘Go away, Satan.’ Many later witnesses add ‘behind me,’ likely assimilating Matthew’s wording to 16:23.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"away","rationale":"The shorter ‘Go away, Satan’ is default because it has strong early support. ‘Behind me’ is readily explained as harmonization to Jesus’ later rebuke in Matthew 16:23.","evidence":{"external":"Short: א, B, C, D, Z, family 1 and important early versions; ‘behind me’: E, K, L, W, Δ, Θ, family 13 and the Byzantine tradition.","internal":"A memorable phrase from 16:23 naturally expands the shorter command here; independent omission of ‘behind me’ across diverse early witnesses is less likely."},"options":[{"id":"away","text":"Go away, Satan!","description":"Project default · shorter early reading","isDefault":true,"witnesses":"ὕπαγε, σατανᾶ · א, B, C, D, Z, family 1, early versions"},{"id":"behind","text":"Get behind me, Satan!","description":"Expanded familiar reading","isDefault":false,"witnesses":"ὕπαγε ὀπίσω μου, σατανᾶ · E, K, L, W, Δ, Θ, family 13, Byzantine tradition"},{"id":"open","text":"Go [behind me], Satan!","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed words bracketed"}],"revisionHistory":[]},
{"id":"matthew.4.mt4Serve","book":"Matthew","chapter":4,"decisionKey":"mt4Serve","source":{"greekPresented":"λατρεύσεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What exclusive response belongs to God?","summary":"Latreuō means render sacred service or worship, often in a cultic sense stronger than general service.","layers":["LEXICON","CULTURE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"sacred","rationale":"‘To him alone you will render sacred service’ is default because latreuō denotes cultic service directed to God and distinguishes it from ordinary assistance. ‘Serve’ is natural but broad, while ‘worship’ conveys the religious meaning and collapses this verb into the preceding proskyneō concept.","evidence":{"external":null,"internal":null},"options":[{"id":"sacred","text":"to him alone you will render sacred service","description":"Project default · cultic force","isDefault":true,"witnesses":null},{"id":"serve","text":"him alone you will serve","description":"Natural English","isDefault":false,"witnesses":null},{"id":"worship","text":"him alone you will worship","description":"Religious meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Attended","book":"Matthew","chapter":4,"decisionKey":"mt4Attended","source":{"greekPresented":"διηκόνουν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What were the angels doing after the testing?","summary":"Diakoneō means serve, attend to needs, or minister. The imperfect depicts ongoing care.","layers":["GRAMMAR","LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"attending","rationale":"‘Were attending to him’ is default because the imperfect diēkonoun presents the angels’ continuing care for Jesus’ needs after the test. ‘Were serving him’ is direct but broad, while ‘ministering’ preserves traditional religious register and can obscure the practical service.","evidence":{"external":null,"internal":null},"options":[{"id":"attending","text":"were attending to him","description":"Project default · ongoing care","isDefault":true,"witnesses":null},{"id":"serving","text":"were serving him","description":"Direct verb","isDefault":false,"witnesses":null},{"id":"ministering","text":"were ministering to him","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Handed","book":"Matthew","chapter":4,"decisionKey":"mt4Handed","source":{"greekPresented":"παρεδόθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happened to John?","summary":"Paradidōmi means hand over or deliver into another’s control. ‘Arrested’ states the result but hides Matthew’s repeated betrayal-and-custody verb.","layers":["GRAMMAR","NARRATIVE","INTERTEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"handed","rationale":"‘John had been handed over’ is default because paradidōmi is Matthew’s recurring custody-and-betrayal verb and the passive preserves the event without naming the agents. ‘Arrested’ states the legal result, while ‘taken into custody’ explains the situation and erases the thematic verbal link.","evidence":{"external":null,"internal":null},"options":[{"id":"handed","text":"John had been handed over","description":"Project default · thematic verb","isDefault":true,"witnesses":null},{"id":"arrested","text":"John had been arrested","description":"Result explicit","isDefault":false,"witnesses":null},{"id":"taken","text":"John had been taken into custody","description":"Legal situation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Withdrew","book":"Matthew","chapter":4,"decisionKey":"mt4Withdrew","source":{"greekPresented":"ἀνεχώρησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did Jesus respond to the news about John?","summary":"Anachōreō means withdraw, depart, or retreat, often in response to danger.","layers":["LEXICON","NARRATIVE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"withdrew","rationale":"‘He withdrew into Galilee’ is default because anachōreō often marks strategic departure in response to danger and fits Jesus’ reaction to John’s handover. ‘Departed’ is neutral and loses that narrative pressure, while ‘retreated’ makes fear or defeat more explicit than the verb requires.","evidence":{"external":null,"internal":null},"options":[{"id":"withdrew","text":"he withdrew into Galilee","description":"Project default · strategic movement","isDefault":true,"witnesses":null},{"id":"departed","text":"he departed for Galilee","description":"Neutral movement","isDefault":false,"witnesses":null},{"id":"retreated","text":"he retreated to Galilee","description":"Danger foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Shadow","book":"Matthew","chapter":4,"decisionKey":"mt4Shadow","source":{"greekPresented":"χώρᾳ καὶ σκιᾷ θανάτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Isaiah’s darkness image read?","summary":"The paired phrase is ‘region and shadow of death,’ describing territory dominated by deathlike darkness.","layers":["GRAMMAR","METAPHOR","ALLUSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"region","rationale":"‘A region and shadow of death’ is default because it retains the quotation’s coordinated nouns and its expansive territory-of-darkness image. ‘Land under death’s shadow’ compresses the pair into one relation, while ‘realm in the shadow’ foregrounds dominion and similarly subordinates one noun.","evidence":{"external":null,"internal":null},"options":[{"id":"region","text":"a region and shadow of death","description":"Project default · parallel nouns","isDefault":true,"witnesses":null},{"id":"land","text":"the land under death’s shadow","description":"Image compressed","isDefault":false,"witnesses":null},{"id":"realm","text":"a realm in the shadow of death","description":"Dominion foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Dawned","book":"Matthew","chapter":4,"decisionKey":"mt4Dawned","source":{"greekPresented":"φῶς ἀνέτειλεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the light do?","summary":"Anatellō means rise or dawn, the verb used of the sun and stars appearing above the horizon.","layers":["LEXICON","METAPHOR","ALLUSION","TRANSLATION"],"confidence":"high","defaultOptionId":"dawned","rationale":"‘A light dawned’ is default because anatellō is the rising verb of sun and stars and preserves Isaiah’s horizon image. ‘A light rose’ is formally close but less idiomatic, while ‘began to shine’ explains the effect and removes the celestial motion.","evidence":{"external":null,"internal":null},"options":[{"id":"dawned","text":"a light dawned","description":"Project default · sunrise image","isDefault":true,"witnesses":null},{"id":"rose","text":"a light rose","description":"Astral image","isDefault":false,"witnesses":null},{"id":"shone","text":"a light began to shine","description":"Effect foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Repent","book":"Matthew","chapter":4,"decisionKey":"mt4Repent","source":{"greekPresented":"μετανοεῖτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ opening proclamation sound?","summary":"As in John’s proclamation, metanoeō calls for a changed mind and direction whose effects become visible in life.","layers":["LEXICON","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"repent","rationale":"‘Repent’ is default because it is the established compact command for metanoeite and links Jesus’ opening proclamation directly with John’s while including changed understanding and conduct. ‘Change your mind and direction’ explains the range at length, while ‘turn back’ foregrounds behavior and hides the cognitive force.","evidence":{"external":null,"internal":null},"options":[{"id":"repent","text":"Repent","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"change","text":"Change your mind and direction","description":"Sense exposed","isDefault":false,"witnesses":null},{"id":"turn","text":"Turn back","description":"Behavioral result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Fishers","book":"Matthew","chapter":4,"decisionKey":"mt4Fishers","source":{"greekPresented":"ἁλιεῖς ἀνθρώπων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will Jesus make the disciples?","summary":"The metaphor literally says ‘fishers of humans,’ carrying their trade into a mission of gathering people.","layers":["METAPHOR","LANGUAGE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"humans","rationale":"‘Fishers of humans’ is default because anthrōpōn includes people without specifying male sex and keeps the disciples’ trade metaphor formally direct. ‘Fishers of people’ is more natural inclusive English, while traditional ‘fishers of men’ can now imply an unintended male-only scope.","evidence":{"external":null,"internal":null},"options":[{"id":"humans","text":"fishers of humans","description":"Project default · anthrōpoi exposed","isDefault":true,"witnesses":null},{"id":"people","text":"fishers of people","description":"Natural inclusive English","isDefault":false,"witnesses":null},{"id":"men","text":"fishers of men","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4GoodNews","book":"Matthew","chapter":4,"decisionKey":"mt4GoodNews","source":{"greekPresented":"τὸ εὐαγγέλιον τῆς βασιλείας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What message did Jesus proclaim?","summary":"Euangelion is good news or an announcement of victory; the genitive connects it directly to the kingdom.","layers":["LEXICON","POLITICS","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"good","rationale":"‘The good news of the kingdom’ is default because it translates euangelion’s positive announcement and keeps the genitive relation to the kingdom open. ‘Gospel’ is established but can sound like a later genre or technical term, while ‘victory announcement’ foregrounds royal background more specifically than Matthew does.","evidence":{"external":null,"internal":null},"options":[{"id":"good","text":"the good news of the kingdom","description":"Project default · meaning exposed","isDefault":true,"witnesses":null},{"id":"gospel","text":"the gospel of the kingdom","description":"Established term","isDefault":false,"witnesses":null},{"id":"announcement","text":"the kingdom’s victory announcement","description":"Royal force interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Disease","book":"Matthew","chapter":4,"decisionKey":"mt4Disease","source":{"greekPresented":"πᾶσαν νόσον καὶ πᾶσαν μαλακίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kinds of suffering did Jesus heal?","summary":"Nosos is disease or sickness; malakia is bodily weakness, debility, or infirmity. Matthew pairs distinct terms.","layers":["LEXICON","EMBODIMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"disease","rationale":"‘Every disease and every bodily weakness’ is default because it distinguishes nosos from malakia and preserves Matthew’s doubled ‘every.’ ‘Sickness and infirmity’ retains traditional breadth but is less transparent, while ‘disabling condition’ interprets weakness by a possible functional result.","evidence":{"external":null,"internal":null},"options":[{"id":"disease","text":"every disease and every bodily weakness","description":"Project default · terms distinguished","isDefault":true,"witnesses":null},{"id":"sickness","text":"every sickness and every infirmity","description":"Traditional range","isDefault":false,"witnesses":null},{"id":"illness","text":"every illness and disabling condition","description":"Functional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Torments","book":"Matthew","chapter":4,"decisionKey":"mt4Torments","source":{"greekPresented":"ποικίλαις νόσοις καὶ βασάνοις συνεχομένους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the suffering people described?","summary":"Synechō means held or gripped; basanoi are severe pains or torments, paired with varied diseases.","layers":["GRAMMAR","LEXICON","EMBODIMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"gripped","rationale":"‘Gripped by various diseases and torments’ is default because synechō depicts sufferers held or constrained and basanoi names severe pains. ‘Suffering from ... illnesses and pains’ is smooth but loses the constraining image, while ‘tortures’ can imply deliberate human infliction absent here.","evidence":{"external":null,"internal":null},"options":[{"id":"gripped","text":"gripped by various diseases and torments","description":"Project default · constraining force","isDefault":true,"witnesses":null},{"id":"suffering","text":"suffering from various illnesses and pains","description":"Natural English","isDefault":false,"witnesses":null},{"id":"afflicted","text":"afflicted with diverse diseases and tortures","description":"Intensity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Demonized","book":"Matthew","chapter":4,"decisionKey":"mt4Demonized","source":{"greekPresented":"δαιμονιζομένους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the condition involving demons be stated?","summary":"The participle literally means being demonized or under demonic influence. ‘Possessed’ can imply a total-control theory not specified by the Greek form.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"demonized","rationale":"‘Those being demonized’ is default because the participle daimonizomenous preserves the Greek formation without imposing a complete theory of demonic control. ‘Oppressed by demons’ interprets the relation as external pressure, while ‘possessed’ is familiar but can imply total ownership or control not specified by the form.","evidence":{"external":null,"internal":null},"options":[{"id":"demonized","text":"those being demonized","description":"Project default · Greek form","isDefault":true,"witnesses":null},{"id":"oppressed","text":"those oppressed by demons","description":"Influence foregrounded","isDefault":false,"witnesses":null},{"id":"possessed","text":"the demon-possessed","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.4.mt4Moonstruck","book":"Matthew","chapter":4,"decisionKey":"mt4Moonstruck","source":{"greekPresented":"σεληνιαζομένους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are the selēniazomenoi?","summary":"The word literally means ‘moonstruck.’ Ancient observers associated recurring seizures with lunar cycles; modern translations often say epileptics.","layers":["LANGUAGE","CULTURE","EMBODIMENT","TRANSLATION"],"confidence":"low","defaultOptionId":"moonstruck","rationale":"‘The moonstruck’ is the working default because selēniazomenous preserves the ancient description linking recurring symptoms with the moon without assigning a modern diagnosis. ‘Those suffering seizures’ responsibly foregrounds observable symptoms, while ‘epileptics’ applies a diagnostic category that may not cover every person Matthew’s term included.","evidence":{"external":null,"internal":null},"options":[{"id":"moonstruck","text":"the moonstruck","description":"Project default · ancient description","isDefault":true,"witnesses":null},{"id":"seizures","text":"those suffering seizures","description":"Symptoms foregrounded","isDefault":false,"witnesses":null},{"id":"epileptics","text":"epileptics","description":"Modern diagnostic approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Blessed","book":"Matthew","chapter":5,"decisionKey":"mt5Blessed","source":{"greekPresented":"μακάριοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should each beatitude’s opening word sound?","summary":"Makarioi describes people in a favored, flourishing, or enviable condition. ‘Blessed’ is established, while ‘happy’ can sound merely emotional.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"blessed","rationale":"‘Blessed’ is default because makarioi names an objectively favored or flourishing state and preserves the established beatitude formula without reducing it to a passing feeling. ‘Flourishing’ emphasizes lived condition, while ‘favored’ foregrounds divine approval but narrows the word’s full range.","evidence":{"external":null,"internal":null},"options":[{"id":"blessed","text":"Blessed","description":"Project default · favored state","isDefault":true,"witnesses":null},{"id":"flourishing","text":"Flourishing","description":"Lived condition","isDefault":false,"witnesses":null},{"id":"fortunate","text":"Favored","description":"Divine favor foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5PoorSpirit","book":"Matthew","chapter":5,"decisionKey":"mt5PoorSpirit","source":{"greekPresented":"οἱ πτωχοὶ τῷ πνεύματι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who receive the kingdom in the first beatitude?","summary":"Ptōchos denotes one who is destitute or dependent. The dative ‘in spirit’ qualifies the poverty without reducing it to modesty.","layers":["LEXICON","GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"poor","rationale":"‘The poor in spirit’ is default because ptōchoi conveys radical dependence and the dative tō pneumati qualifies that poverty without explaining it away. ‘Destitute in spirit’ intensifies the image, while ‘those who know their spiritual need’ supplies self-awareness that the phrase does not explicitly state.","evidence":{"external":null,"internal":null},"options":[{"id":"poor","text":"the poor in spirit","description":"Project default · phrase retained","isDefault":true,"witnesses":null},{"id":"destitute","text":"those destitute in spirit","description":"Dependence intensified","isDefault":false,"witnesses":null},{"id":"need","text":"those who know their spiritual need","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Comforted","book":"Matthew","chapter":5,"decisionKey":"mt5Comforted","source":{"greekPresented":"παρακληθήσονται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will happen to those mourning?","summary":"The passive can mean they will be comforted, encouraged, or called near. God is the implied agent.","layers":["GRAMMAR","EMOTION","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"comforted","rationale":"‘They will be comforted’ is default because the future passive paraklēthēsontai leaves God as the implied agent and spans consolation and strengthening. ‘Consoled’ focuses specifically on grief, while ‘strengthened’ foregrounds active help and loses the reciprocal comfort word-family.","evidence":{"external":null,"internal":null},"options":[{"id":"comforted","text":"they will be comforted","description":"Project default · divine passive","isDefault":true,"witnesses":null},{"id":"consoled","text":"they will be consoled","description":"Grief foregrounded","isDefault":false,"witnesses":null},{"id":"encouraged","text":"they will be strengthened","description":"Active help","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Meek","book":"Matthew","chapter":5,"decisionKey":"mt5Meek","source":{"greekPresented":"οἱ πραεῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should praeis describe the inheritors of the earth?","summary":"Praus is controlled gentleness rather than weakness. It can describe meekness, humility, or non-coercive strength.","layers":["LEXICON","CHARACTER","TRANSLATION"],"confidence":"moderate","defaultOptionId":"gentle","rationale":"‘The gentle’ is default because praeis describes controlled, non-coercive strength rather than weakness and remains natural contemporary English. Traditional ‘meek’ is compact but can suggest timidity, while ‘humble’ foregrounds lowliness more than restrained power.","evidence":{"external":null,"internal":null},"options":[{"id":"gentle","text":"the gentle","description":"Project default · active restraint","isDefault":true,"witnesses":null},{"id":"meek","text":"the meek","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"humble","text":"the humble","description":"Posture foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Earth","book":"Matthew","chapter":5,"decisionKey":"mt5Earth","source":{"greekPresented":"κληρονομήσουσιν τὴν γῆν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the gentle inherit?","summary":"Gē can mean earth, land, or ground. The wording echoes Psalm 37, where inheritance of the land is central while Matthew’s horizon can be broader.","layers":["LEXICON","ALLUSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"earth","rationale":"‘They will inherit the earth’ is default because gē carries both land and earth, allowing Matthew’s broad horizon while retaining the Psalm 37 inheritance echo. ‘The land’ foregrounds the psalmic setting, while ‘the ground’ makes the image concrete and narrows its territorial scope.","evidence":{"external":null,"internal":null},"options":[{"id":"earth","text":"they will inherit the earth","description":"Project default · broad range","isDefault":true,"witnesses":null},{"id":"land","text":"they will inherit the land","description":"Psalmic setting","isDefault":false,"witnesses":null},{"id":"ground","text":"the ground will become their inheritance","description":"Concrete image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Hunger","book":"Matthew","chapter":5,"decisionKey":"mt5Hunger","source":{"greekPresented":"πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the desire for righteousness be represented?","summary":"The paired bodily verbs portray righteousness not as mild preference but as hunger and thirst necessary for life.","layers":["METAPHOR","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"hunger","rationale":"‘Those hungering and thirsting for righteousness’ is default because the paired participles preserve bodily need as the measure of desire and retain Matthew’s programmatic dikaiosynē. ‘Crave justice and righteousness’ expands one noun into two, while ‘longing to see what is right’ makes the desire observational rather than personally consuming.","evidence":{"external":null,"internal":null},"options":[{"id":"hunger","text":"those hungering and thirsting for righteousness","description":"Project default · participles retained","isDefault":true,"witnesses":null},{"id":"crave","text":"those who crave justice and righteousness","description":"Intensity and range","isDefault":false,"witnesses":null},{"id":"long","text":"those longing to see what is right","description":"Meaning exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Merciful","book":"Matthew","chapter":5,"decisionKey":"mt5Merciful","source":{"greekPresented":"οἱ ἐλεήμονες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What characterizes those who will receive mercy?","summary":"Eleēmōn describes people who actively show compassion and mercy, not merely those who feel pity.","layers":["LEXICON","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"merciful","rationale":"‘The merciful’ is default because eleēmones describes people characterized by active mercy and preserves the reciprocal word-family with the mercy they receive. ‘Practice compassion’ emphasizes action, while ‘show mercy’ makes the adjective verbal but is less compact.","evidence":{"external":null,"internal":null},"options":[{"id":"merciful","text":"the merciful","description":"Project default · reciprocal word-family","isDefault":true,"witnesses":null},{"id":"compassion","text":"those who practice compassion","description":"Action foregrounded","isDefault":false,"witnesses":null},{"id":"mercy","text":"those who show mercy","description":"Verb made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Pure","book":"Matthew","chapter":5,"decisionKey":"mt5Pure","source":{"greekPresented":"καθαροὶ τῇ καρδίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of purity is in view?","summary":"Katharos means clean or pure; ‘in heart’ points to the inner center of intention, perception, and will.","layers":["LEXICON","ANTHROPOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"pure","rationale":"‘The pure in heart’ is default because katharoi retains both moral and cleansing resonance while heart names the inner center of intention and will. ‘Clean in heart’ preserves ritual overtones but is less idiomatic, while ‘undivided hearts’ interprets purity specifically as integrity.","evidence":{"external":null,"internal":null},"options":[{"id":"pure","text":"the pure in heart","description":"Project default · familiar phrase","isDefault":true,"witnesses":null},{"id":"clean","text":"those clean in heart","description":"Ritual echo retained","isDefault":false,"witnesses":null},{"id":"undivided","text":"those whose hearts are undivided","description":"Integrity interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Peacemakers","book":"Matthew","chapter":5,"decisionKey":"mt5Peacemakers","source":{"greekPresented":"οἱ εἰρηνοποιοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who will be called God’s sons?","summary":"Eirēnopoios is an active compound: people who make, produce, or establish peace—not simply peaceful personalities.","layers":["LEXICON","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"makers","rationale":"‘The makers of peace’ is default because it exposes eirēnopoioi as an active compound and prevents the saying from describing merely peaceable temperaments. ‘Peacemakers’ is compact and familiar, while ‘bring reconciliation’ selects one means of producing peace.","evidence":{"external":null,"internal":null},"options":[{"id":"makers","text":"the makers of peace","description":"Project default · compound exposed","isDefault":true,"witnesses":null},{"id":"peacemakers","text":"the peacemakers","description":"Compact English","isDefault":false,"witnesses":null},{"id":"reconcile","text":"those who bring reconciliation","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Persecuted","book":"Matthew","chapter":5,"decisionKey":"mt5Persecuted","source":{"greekPresented":"δεδιωγμένοι ἕνεκεν δικαιοσύνης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why are the final beatitude’s people persecuted?","summary":"The perfect participle presents people who have been pursued or persecuted because of righteousness—their commitment to what is right.","layers":["GRAMMAR","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"righteousness","rationale":"‘Those persecuted because of righteousness’ is default because the perfect participle depicts people marked by persecution and heneken gives righteousness as its cause. ‘Pursued for doing what is right’ makes conduct explicit, while ‘for justice’ narrows dikaiosynē to its social dimension.","evidence":{"external":null,"internal":null},"options":[{"id":"righteousness","text":"those persecuted because of righteousness","description":"Project default · causal phrase","isDefault":true,"witnesses":null},{"id":"doing","text":"those pursued for doing what is right","description":"Conduct explicit","isDefault":false,"witnesses":null},{"id":"justice","text":"those persecuted for justice","description":"Social dimension","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5SaltFoolish","book":"Matthew","chapter":5,"decisionKey":"mt5SaltFoolish","source":{"greekPresented":"ἐὰν δὲ τὸ ἅλας μωρανθῇ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens if the salt changes?","summary":"Mōrainō normally means become foolish. Applied to salt it is an arresting metaphor often rendered ‘lose its taste.’","layers":["LEXICON","METAPHOR","WORDPLAY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"foolish","rationale":"‘If the salt becomes foolish’ is default because mōrainō normally means become foolish and Matthew’s startling wordplay links failed salt with failed discernment. ‘Becomes tasteless’ explains the metaphor’s likely sense, while ‘loses its saltiness’ is natural but removes the unusual verb entirely.","evidence":{"external":null,"internal":null},"options":[{"id":"foolish","text":"if the salt becomes foolish","description":"Project default · wordplay visible","isDefault":true,"witnesses":null},{"id":"tasteless","text":"if the salt becomes tasteless","description":"Metaphorical sense","isDefault":false,"witnesses":null},{"id":"loses","text":"if the salt loses its saltiness","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5World","book":"Matthew","chapter":5,"decisionKey":"mt5World","source":{"greekPresented":"τὸ φῶς τοῦ κόσμου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the disciples called in relation to kosmos?","summary":"Kosmos can mean the ordered world, humanity, or the present world-system. The image concerns light’s public reach.","layers":["LEXICON","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"world","rationale":"‘The light of the world’ is default because kosmos preserves the image’s breadth across humanity and the ordered world without forcing one referent. ‘World-system’ stresses order in technical language, while ‘light for humanity’ specifies the audience and narrows the metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"world","text":"the light of the world","description":"Project default · lexical breadth","isDefault":true,"witnesses":null},{"id":"worldSystem","text":"light for the world-system","description":"Order foregrounded","isDefault":false,"witnesses":null},{"id":"humanity","text":"light for humanity","description":"Human audience","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Measure","book":"Matthew","chapter":5,"decisionKey":"mt5Measure","source":{"greekPresented":"μόδιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is placed over the lamp?","summary":"A modios was a dry-measure container of roughly nine liters. ‘Basket’ describes the object’s likely household form but hides its measuring function.","layers":["CULTURE","LEXICON","TRANSLATION"],"confidence":"moderate","defaultOptionId":"measure","rationale":"‘A measuring basket’ is default because modios names a dry measure and likely also the household container placed over the lamp. ‘Basket’ is natural but hides its measuring function, while ‘modius measure’ preserves the ancient term at the cost of immediate comprehension.","evidence":{"external":null,"internal":null},"options":[{"id":"measure","text":"a measuring basket","description":"Project default · function and object","isDefault":true,"witnesses":null},{"id":"basket","text":"a basket","description":"Natural household object","isDefault":false,"witnesses":null},{"id":"modius","text":"a modius measure","description":"Ancient term retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Fulfill","book":"Matthew","chapter":5,"decisionKey":"mt5Fulfill","source":{"greekPresented":"οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is Jesus’ relation to the Law and Prophets?","summary":"Kataluō means dismantle or abolish; plēroō means fill, fulfill, or bring to full expression.","layers":["LEXICON","ALLUSION","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"fulfill","rationale":"‘Not to abolish but to fulfill’ is default because it preserves the established contrast between kataluō and plēroō while leaving fulfillment’s completion and full-expression senses open. ‘Dismantle ... bring to completion’ exposes the verbs, while ‘tear down ... fill fully’ preserves imagery at the cost of idiomatic meaning.","evidence":{"external":null,"internal":null},"options":[{"id":"fulfill","text":"not to abolish but to fulfill","description":"Project default · established contrast","isDefault":true,"witnesses":null},{"id":"complete","text":"not to dismantle but to bring to completion","description":"Verbal force","isDefault":false,"witnesses":null},{"id":"fill","text":"not to tear down but to fill fully","description":"Images exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Iota","book":"Matthew","chapter":5,"decisionKey":"mt5Iota","source":{"greekPresented":"ἰῶτα ἓν ἢ μία κεραία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What smallest elements will not pass from the Law?","summary":"Iōta names the smallest Greek letter and can represent Hebrew yod; keraia is a tiny horn, stroke, or projection distinguishing letters.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"iota","rationale":"‘One iota or one letter-stroke’ is default because it distinguishes the smallest letter-name from the tiny projection that differentiates letters. ‘Smallest letter or stroke’ explains both, while traditional ‘jot or tittle’ preserves neither term transparently for many modern readers.","evidence":{"external":null,"internal":null},"options":[{"id":"iota","text":"one iota or one letter-stroke","description":"Project default · terms distinguished","isDefault":true,"witnesses":null},{"id":"letter","text":"the smallest letter or stroke","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"jot","text":"one jot or one tittle","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Exceed","book":"Matthew","chapter":5,"decisionKey":"mt5Exceed","source":{"greekPresented":"ἐὰν μὴ περισσεύσῃ ... ἡ δικαιοσύνη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How must the disciples’ righteousness relate to that of the scribes and Pharisees?","summary":"Perisseuō means abound, overflow, or exceed. The comparison concerns a righteousness greater in kind and extent.","layers":["GRAMMAR","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"exceed","rationale":"‘Unless your righteousness exceeds’ is default because perisseusē expresses surpassing abundance and keeps righteousness as the grammatical subject. ‘Abounds beyond’ preserves overflow imagery but is awkward, while ‘practice of righteousness is greater’ interprets the noun specifically as conduct.","evidence":{"external":null,"internal":null},"options":[{"id":"exceed","text":"unless your righteousness exceeds","description":"Project default · comparison","isDefault":true,"witnesses":null},{"id":"abounds","text":"unless your righteousness abounds beyond","description":"Overflow image","isDefault":false,"witnesses":null},{"id":"greater","text":"unless your practice of righteousness is greater than","description":"Conduct explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Anger","book":"Matthew","chapter":5,"decisionKey":"mt5Anger","source":{"greekPresented":"ὁ ὀργιζόμενος ... / εἰκῇ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is anger judged only when it is ‘without cause’?","summary":"The shorter text judges whoever is angry with a brother or sister. Many later witnesses add eikē, ‘without cause,’ narrowing the saying.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The unqualified warning is default because the shorter reading has strong early and diverse support. Adding ‘without cause’ softens an exceptionally demanding saying and is easier to explain than its repeated independent removal.","evidence":{"external":"Without eikē: P64vid, א, B, 1424, early Latin and Coptic support; with eikē: D, K, L, W, Θ, family 13 and the Byzantine tradition.","internal":"Scribes had a clear pastoral motive to qualify anger as culpable only when causeless. Deliberately deleting that sensible qualification is less likely."},"options":[{"id":"short","text":"everyone who is angry with a brother or sister","description":"Project default · shorter early reading","isDefault":true,"witnesses":"ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ · P64vid, א, B, 1424, early versions"},{"id":"cause","text":"everyone angry without cause with a brother or sister","description":"Expanded qualifying reading","isDefault":false,"witnesses":"ὁ ὀργιζόμενος ... εἰκῇ · D, K, L, W, Θ, family 13, Byzantine tradition"},{"id":"open","text":"everyone angry [without cause] with a brother or sister","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · εἰκῇ bracketed"}],"revisionHistory":[]},
{"id":"matthew.5.mt5Raca","book":"Matthew","chapter":5,"decisionKey":"mt5Raca","source":{"greekPresented":"ῥακά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the Aramaic insult raka be handled?","summary":"Raka is an Aramaic term of contempt, roughly ‘empty one’ or ‘empty-head.’ Matthew preserves its sound rather than translating it.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"raca","rationale":"‘Raka’ is default because Matthew preserves the Aramaic insult’s sound inside the Greek narrative and lets its foreignness remain audible. ‘Empty-head’ gives a likely sense, while ‘worthless one’ foregrounds contempt but presents a broader paraphrase as though it were exact.","evidence":{"external":null,"internal":null},"options":[{"id":"raca","text":"Raka","description":"Project default · source term retained","isDefault":true,"witnesses":null},{"id":"empty","text":"Empty-head","description":"Likely meaning","isDefault":false,"witnesses":null},{"id":"worthless","text":"You worthless one","description":"Contempt foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Gehenna","book":"Matthew","chapter":5,"decisionKey":"mt5Gehenna","source":{"greekPresented":"γέενναν τοῦ πυρός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the ‘Gehenna of fire’?","summary":"Gehenna transliterates the Valley of Hinnom outside Jerusalem and becomes an image of divine judgment. Rendering it ‘hell’ hides the geographic metaphor.","layers":["LANGUAGE","GEOGRAPHY","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"gehenna","rationale":"‘The Gehenna of fire’ is default because it retains the Valley of Hinnom place-name and Matthew’s judgment image rather than replacing it with a later English theological category. ‘Fiery Gehenna’ compresses the genitive, while ‘fire of hell’ erases the geographic metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"gehenna","text":"the Gehenna of fire","description":"Project default · place-name retained","isDefault":true,"witnesses":null},{"id":"fiery","text":"fiery Gehenna","description":"Compact form","isDefault":false,"witnesses":null},{"id":"hell","text":"the fire of hell","description":"Traditional interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Adversary","book":"Matthew","chapter":5,"decisionKey":"mt5Adversary","source":{"greekPresented":"ἴσθι εὐνοῶν τῷ ἀντιδίκῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should one respond to a legal opponent?","summary":"The idiom means be well-disposed toward, make terms with, or settle quickly with an opponent at law.","layers":["IDIOM","LAW","TRANSLATION"],"confidence":"high","defaultOptionId":"terms","rationale":"‘Come to terms quickly with your legal opponent’ is default because the idiom isth​​i eunōn describes reaching favorable terms and antidikos identifies an opponent at law. ‘Agree with your adversary’ mirrors the form but obscures the legal setting, while ‘reconcile with your accuser’ shifts settlement toward restored relationship.","evidence":{"external":null,"internal":null},"options":[{"id":"terms","text":"come to terms quickly with your legal opponent","description":"Project default · legal setting","isDefault":true,"witnesses":null},{"id":"agree","text":"agree quickly with your adversary","description":"Greek shape","isDefault":false,"witnesses":null},{"id":"reconcile","text":"reconcile promptly with your accuser","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Kodrantes","book":"Matthew","chapter":5,"decisionKey":"mt5Kodrantes","source":{"greekPresented":"κοδράντην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the final coin owed in the debtor saying?","summary":"A kodrantēs was a tiny Roman bronze coin, the Greek form of Latin quadrans. ‘Penny’ gives a misleading modern value.","layers":["CULTURE","MONEY","TRANSLATION"],"confidence":"high","defaultOptionId":"quadrans","rationale":"‘The last quadrans’ is default because kodrantēs is the Greek form of a specific tiny Roman bronze coin and avoids a false modern value. ‘The very last small coin’ communicates scale but loses the historical denomination, while ‘penny’ is familiar and economically misleading.","evidence":{"external":null,"internal":null},"options":[{"id":"quadrans","text":"the last quadrans","description":"Project default · ancient coin","isDefault":true,"witnesses":null},{"id":"coin","text":"the very last small coin","description":"Value scale exposed","isDefault":false,"witnesses":null},{"id":"penny","text":"the last penny","description":"Traditional approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Desire","book":"Matthew","chapter":5,"decisionKey":"mt5Desire","source":{"greekPresented":"πρὸς τὸ ἐπιθυμῆσαι αὐτήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of looking does Jesus address?","summary":"The construction expresses looking at a woman for the purpose of desiring or coveting her, not the involuntary fact of noticing someone.","layers":["GRAMMAR","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"purpose","rationale":"‘Looks at a woman in order to desire her’ is default because pros to with the infinitive expresses purpose and distinguishes intentional coveting from involuntary noticing. ‘With lust’ is natural but can describe a state rather than purpose, while ‘to covet her’ preserves the commandment echo with a more specialized English verb.","evidence":{"external":null,"internal":null},"options":[{"id":"purpose","text":"looks at a woman in order to desire her","description":"Project default · purpose retained","isDefault":true,"witnesses":null},{"id":"lust","text":"looks at a woman with lust","description":"Natural English","isDefault":false,"witnesses":null},{"id":"covet","text":"looks at a woman to covet her","description":"Commandment echo","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Stumble","book":"Matthew","chapter":5,"decisionKey":"mt5Stumble","source":{"greekPresented":"σκανδαλίζει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the eye or hand cause a person to do?","summary":"Skandalizō means cause to stumble, ensnare, or become a cause of falling. ‘Sin’ states the result but removes the trap image.","layers":["LEXICON","METAPHOR","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"stumble","rationale":"‘Causes you to stumble’ is default because skandalizō preserves the trap-and-fall image that frames moral failure. ‘Causes you to sin’ states the result and removes the metaphor, while ‘ensnares you’ foregrounds the trap without the resulting fall.","evidence":{"external":null,"internal":null},"options":[{"id":"stumble","text":"causes you to stumble","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"sin","text":"causes you to sin","description":"Result explicit","isDefault":false,"witnesses":null},{"id":"ensnares","text":"ensnares you","description":"Trap foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5WholeBody","book":"Matthew","chapter":5,"decisionKey":"mt5WholeBody","source":{"greekPresented":"ὅλον τὸ σῶμά σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say is thrown into Gehenna?","summary":"The repeated phrase is ‘your whole body,’ making the warning bodily and comprehensive rather than speaking only of an immaterial soul.","layers":["ANTHROPOLOGY","EMBODIMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"body","rationale":"‘Your whole body’ is default because holon to sōma is concrete and repeated, making the warning bodily and comprehensive. ‘Your whole self’ interprets body as the person, while ‘all of you’ is natural but erases Matthew’s explicit noun.","evidence":{"external":null,"internal":null},"options":[{"id":"body","text":"your whole body","description":"Project default · noun retained","isDefault":true,"witnesses":null},{"id":"self","text":"your whole self","description":"Person foregrounded","isDefault":false,"witnesses":null},{"id":"entire","text":"all of you","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Certificate","book":"Matthew","chapter":5,"decisionKey":"mt5Certificate","source":{"greekPresented":"ἀποστάσιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must be given in a divorce?","summary":"Apostasion is a formal document of repudiation or divorce, not merely verbal permission to separate.","layers":["LAW","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"certificate","rationale":"‘A certificate of divorce’ is default because apostasion denotes the formal written document terminating the marriage. ‘Written notice of dismissal’ exposes the action but is paraphrastic, while ‘writ of divorce’ is precise and more archaically legal.","evidence":{"external":null,"internal":null},"options":[{"id":"certificate","text":"a certificate of divorce","description":"Project default · legal document","isDefault":true,"witnesses":null},{"id":"notice","text":"a written notice of dismissal","description":"Action exposed","isDefault":false,"witnesses":null},{"id":"writ","text":"a writ of divorce","description":"Formal English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Porneia","book":"Matthew","chapter":5,"decisionKey":"mt5Porneia","source":{"greekPresented":"παρεκτὸς λόγου πορνείας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the stated divorce exception be rendered?","summary":"Porneia is a broad term for sexual immorality or illicit sexual conduct. ‘Adultery’ is narrower and normally represented by moicheia.","layers":["LEXICON","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sexual","rationale":"‘Except on account of sexual immorality’ is default because porneia is a broad category of illicit sexual conduct and should not be narrowed to adultery, for which Greek has moicheia. ‘Illicit sex’ is concrete but blunt, while ‘unchastity’ retains breadth in dated language.","evidence":{"external":null,"internal":null},"options":[{"id":"sexual","text":"except on account of sexual immorality","description":"Project default · lexical breadth","isDefault":true,"witnesses":null},{"id":"illicit","text":"apart from a matter of illicit sex","description":"Concrete force","isDefault":false,"witnesses":null},{"id":"unchastity","text":"except for unchastity","description":"Traditional breadth","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Swear","book":"Matthew","chapter":5,"decisionKey":"mt5Swear","source":{"greekPresented":"μὴ ὀμόσαι ὅλως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How absolute is the instruction about oaths?","summary":"Holōs can mean entirely or at all. The following examples prohibit oath-making that recruits heaven, earth, Jerusalem, or one’s own head as guarantees.","layers":["GRAMMAR","CULTURE","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"atAll","rationale":"‘Do not swear at all’ is default because holōs gives the prohibition comprehensive scope and the following examples specify the oath practice in view. ‘Do not make oaths’ names the practice but drops the adverb, while ‘by anything’ summarizes the examples rather than translating the command itself.","evidence":{"external":null,"internal":null},"options":[{"id":"atAll","text":"do not swear at all","description":"Project default · scope retained","isDefault":true,"witnesses":null},{"id":"oaths","text":"do not make oaths","description":"Practice named","isDefault":false,"witnesses":null},{"id":"entirely","text":"do not swear by anything","description":"Examples summarized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Yes","book":"Matthew","chapter":5,"decisionKey":"mt5Yes","source":{"greekPresented":"ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the doubled ‘yes’ and ‘no’ be heard?","summary":"The repetition can represent exact truthful speech—‘Yes, yes; no, no’—or the idiom ‘Let your yes be yes.’","layers":["GRAMMAR","DISCOURSE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"double","rationale":"‘Let your word be: Yes, yes; no, no’ is default because it preserves Matthew’s exact doubling and keeps its emphatic or idiomatic force visible. ‘Let your yes mean yes’ explains truthful consistency, while ‘simply say yes or no’ compresses both the repetition and the noun logos.","evidence":{"external":null,"internal":null},"options":[{"id":"double","text":"Let your word be: Yes, yes; no, no","description":"Project default · repetition retained","isDefault":true,"witnesses":null},{"id":"be","text":"Let your yes mean yes, and your no mean no","description":"Idiomatic force","isDefault":false,"witnesses":null},{"id":"simple","text":"Simply say yes or no","description":"Natural compression","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Resist","book":"Matthew","chapter":5,"decisionKey":"mt5Resist","source":{"greekPresented":"μὴ ἀντιστῆναι τῷ πονηρῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say not to resist?","summary":"Tō ponērō can be masculine ‘the evil one’ or neuter ‘evil/the harmful thing.’ The immediate examples concern a person doing harm.","layers":["GRAMMAR","ETHICS","TRANSLATION"],"confidence":"low","defaultOptionId":"evil","rationale":"‘Do not resist the one doing harm’ is the working default because the immediate examples feature a personal aggressor while tō ponērō can grammatically denote either an evil person or evil generally. ‘Evildoer’ settles the masculine reading, while ‘evil’ selects the abstract neuter and broadens the command beyond the examples.","evidence":{"external":null,"internal":null},"options":[{"id":"evil","text":"do not resist the one doing harm","description":"Project default · context and ambiguity","isDefault":true,"witnesses":null},{"id":"evildoer","text":"do not resist an evildoer","description":"Personal reading","isDefault":false,"witnesses":null},{"id":"evilThing","text":"do not resist evil","description":"Abstract reading","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Cheek","book":"Matthew","chapter":5,"decisionKey":"mt5Cheek","source":{"greekPresented":"ῥαπίζει ... δεξιὰν σιαγόνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What action is described on the right cheek?","summary":"Rhapizō means slap or strike with the hand. Naming the right cheek may evoke a degrading backhanded blow.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"slaps","rationale":"‘Whoever slaps your right cheek’ is default because rhapizō names a hand blow and preserves the specifically named cheek. ‘Strikes’ is broader, while ‘humiliating slap’ plausibly explains the social force of a right-cheek blow but adds an interpretation of manner.","evidence":{"external":null,"internal":null},"options":[{"id":"slaps","text":"whoever slaps your right cheek","description":"Project default · hand blow","isDefault":true,"witnesses":null},{"id":"strikes","text":"whoever strikes you on the right cheek","description":"Broader action","isDefault":false,"witnesses":null},{"id":"insults","text":"whoever gives you a humiliating slap","description":"Social force interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Mile","book":"Matthew","chapter":5,"decisionKey":"mt5Mile","source":{"greekPresented":"ἀγγαρεύσει ... μίλιον ἕν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does it mean to be compelled for one mile?","summary":"Angareuō is forced state service, such as requisitioning a civilian to carry a load. Milion is the Roman mile.","layers":["CULTURE","LAW","TRANSLATION"],"confidence":"high","defaultOptionId":"compels","rationale":"‘Whoever compels you to go one Roman mile’ is default because angareuō is the technical verb for requisitioned state service and milion names the Roman measure. ‘Presses into service’ explains the institution, while adding ‘carry a load’ supplies the common task without it being stated in this clause.","evidence":{"external":null,"internal":null},"options":[{"id":"compels","text":"whoever compels you to go one Roman mile","description":"Project default · coercion and measure","isDefault":true,"witnesses":null},{"id":"presses","text":"whoever presses you into service for one mile","description":"Imperial practice","isDefault":false,"witnesses":null},{"id":"forces","text":"if anyone forces you to carry a load one mile","description":"Action explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Enemies","book":"Matthew","chapter":5,"decisionKey":"mt5Enemies","source":{"greekPresented":"ἀγαπᾶτε τοὺς ἐχθροὺς ... / expanded clauses","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How long is Jesus’ command concerning enemies?","summary":"The earliest strong witnesses read ‘Love your enemies and pray for those persecuting you.’ Many later copies expand it with commands to bless, do good, and pray for those abusing you, paralleling Luke 6.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The compact command is default because it is strongly supported and Matthew’s balanced wording is readily expanded from Luke 6:27–28 and familiar liturgical forms.","evidence":{"external":"Short form: א, B, family 1, 205, important early Latin, Syriac and Coptic witnesses; expanded form: D, K, L, W, Θ, family 13 and the Byzantine tradition.","internal":"The extra imperatives create a fuller, harmonized saying closely resembling Luke. Accidental loss of several separated clauses is less likely than expansion."},"options":[{"id":"short","text":"Love your enemies and pray for those persecuting you","description":"Project default · shorter early reading","isDefault":true,"witnesses":"ἀγαπᾶτε τοὺς ἐχθροὺς ... προσεύχεσθε ὑπὲρ τῶν διωκόντων · א, B, family 1, 205, early versions"},{"id":"long","text":"Love your enemies, bless those cursing you, do good to those hating you, and pray for those mistreating and persecuting you","description":"Expanded later reading","isDefault":false,"witnesses":"Expanded blessing/doing-good/mistreating clauses · D, K, L, W, Θ, family 13, Byzantine tradition"},{"id":"open","text":"Love your enemies [bless those cursing you; do good to those hating you] and pray for those [mistreating and] persecuting you","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expansions bracketed"}],"revisionHistory":[]},
{"id":"matthew.5.mt5TaxCollectors","book":"Matthew","chapter":5,"decisionKey":"mt5TaxCollectors","source":{"greekPresented":"οἱ τελῶναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who already love those who love them?","summary":"Telōnai were toll and tax contractors, socially distrusted because their work served imperial revenue and enabled exploitation.","layers":["CULTURE","POLITICS","TRANSLATION"],"confidence":"high","defaultOptionId":"collectors","rationale":"‘The tax collectors’ is default because telōnai is the established understandable term for contractors who collected tolls and taxes within the imperial revenue system. ‘Toll collectors’ is historically specific but narrower, while ‘revenue contractors’ exposes the system and sounds bureaucratic.","evidence":{"external":null,"internal":null},"options":[{"id":"collectors","text":"the tax collectors","description":"Project default · familiar role","isDefault":true,"witnesses":null},{"id":"toll","text":"the toll collectors","description":"Historical function","isDefault":false,"witnesses":null},{"id":"contractors","text":"the revenue contractors","description":"System foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Gentiles","book":"Matthew","chapter":5,"decisionKey":"mt5Gentiles","source":{"greekPresented":"οἱ ἐθνικοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who already greet their own people?","summary":"Ethnikoi means people of the nations—Gentiles or pagans—from the speaker’s Judean perspective.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"nations","rationale":"‘The people of the nations’ is default because ethnikoi exposes the word’s root perspective and avoids making a later technical label seem inherent in the Greek. ‘Gentiles’ is established and compact, while ‘pagans’ foregrounds religious difference more sharply than the term necessarily does here.","evidence":{"external":null,"internal":null},"options":[{"id":"nations","text":"the people of the nations","description":"Project default · root meaning","isDefault":true,"witnesses":null},{"id":"gentiles","text":"the Gentiles","description":"Established term","isDefault":false,"witnesses":null},{"id":"pagans","text":"the pagans","description":"Religious distinction","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.5.mt5Perfect","book":"Matthew","chapter":5,"decisionKey":"mt5Perfect","source":{"greekPresented":"τέλειοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the chapter’s concluding command be heard?","summary":"Teleios means complete, mature, whole, or brought to its intended end. The context is the Father’s indiscriminate generosity toward enemies and friends.","layers":["LEXICON","ETHICS","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"complete","rationale":"‘Be complete, as your heavenly Father is complete’ is default because teleioi denotes wholeness brought to its intended end, here an undivided love extending even to enemies. Traditional ‘perfect’ can suggest flawless performance, while ‘whole’ foregrounds undivided love but loses the goal-oriented sense.","evidence":{"external":null,"internal":null},"options":[{"id":"complete","text":"be complete, as your heavenly Father is complete","description":"Project default · goal and wholeness","isDefault":true,"witnesses":null},{"id":"perfect","text":"be perfect, as your heavenly Father is perfect","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"whole","text":"be whole, as your heavenly Father is whole","description":"Undivided love foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Righteousness","book":"Matthew","chapter":6,"decisionKey":"mt6Righteousness","source":{"greekPresented":"δικαιοσύνην / ἐλεημοσύνην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus open with ‘your righteousness’ or ‘your charitable giving’?","summary":"The earliest recoverable reading warns against practicing ‘your righteousness’ before people. Many witnesses narrow the heading to ‘your almsgiving,’ matching the first example that follows.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"righteousness","rationale":"‘Righteousness’ is default because it is the broader, more difficult heading and has strong early support. ‘Charitable giving’ naturally arose when a scribe aligned the heading with the first example in verses 2–4.","evidence":{"external":"Righteousness: א, B, D, 0250, family 1, 33 and important early versions; charitable giving: L, W, Z, Θ, family 13 and the Byzantine tradition.","internal":"A general heading followed by three practices—giving, prayer, and fasting—fits the discourse. Narrowing it to the immediately following topic is a common smoothing change."},"options":[{"id":"righteousness","text":"your righteousness","description":"Project default · broader early heading","isDefault":true,"witnesses":"δικαιοσύνην · א, B, D, 0250, family 1, 33, early versions"},{"id":"alms","text":"your charitable giving","description":"Reading aligned to verses 2–4","isDefault":false,"witnesses":"ἐλεημοσύνην · L, W, Z, Θ, family 13, Byzantine tradition"},{"id":"open","text":"your righteousness [charitable giving]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both nouns shown"}],"revisionHistory":[]},
{"id":"matthew.6.mt6Seen","book":"Matthew","chapter":6,"decisionKey":"mt6Seen","source":{"greekPresented":"πρὸς τὸ θεαθῆναι αὐτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What motive corrupts public righteousness?","summary":"The passive infinitive describes acting for the purpose of being watched, noticed, or made a spectacle before other people.","layers":["GRAMMAR","MOTIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"seen","rationale":"‘In order to be seen by them’ is default because pros to with the passive infinitive explicitly names public observation as the action’s purpose. ‘So that they will notice you’ exposes the motive in conversational English, while ‘put on a display’ adds a theatrical judgment beyond the grammar itself.","evidence":{"external":null,"internal":null},"options":[{"id":"seen","text":"in order to be seen by them","description":"Project default · purpose retained","isDefault":true,"witnesses":null},{"id":"noticed","text":"so that they will notice you","description":"Motive exposed","isDefault":false,"witnesses":null},{"id":"display","text":"to put on a display for them","description":"Spectacle foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Alms","book":"Matthew","chapter":6,"decisionKey":"mt6Alms","source":{"greekPresented":"ἐλεημοσύνην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What act is performed in verses 2–4?","summary":"Eleēmosynē is a deed of mercy, especially material help given to a person in need. ‘Alms’ is compact but increasingly unfamiliar.","layers":["LEXICON","CULTURE","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"mercy","rationale":"‘A gift of mercy’ is default because eleēmosynē belongs to the mercy word-family and identifies material aid as an act of compassion. ‘Alms’ is historically exact but increasingly opaque, while ‘charitable giving’ clearly names the practice and loses the lexical connection to mercy.","evidence":{"external":null,"internal":null},"options":[{"id":"mercy","text":"a gift of mercy","description":"Project default · word-family exposed","isDefault":true,"witnesses":null},{"id":"alms","text":"alms","description":"Historical term","isDefault":false,"witnesses":null},{"id":"charity","text":"charitable giving","description":"Practice explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Trumpet","book":"Matthew","chapter":6,"decisionKey":"mt6Trumpet","source":{"greekPresented":"μὴ σαλπίσῃς ἔμπροσθέν σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the trumpet image be heard?","summary":"The command literally says not to trumpet before yourself. Whether this reflects an actual practice, a metaphor for publicity, or deliberate comic exaggeration is uncertain.","layers":["METAPHOR","RHETORIC","TRANSLATION"],"confidence":"low","defaultOptionId":"trumpet","rationale":"‘Do not trumpet before yourself’ is the working default because it preserves Jesus’ striking image without deciding whether it reflects literal practice, metaphor, or comic exaggeration. ‘Announce it publicly’ gives the intended warning, while ‘make a fanfare’ captures rhetoric but replaces the concrete command with an English idiom.","evidence":{"external":null,"internal":null},"options":[{"id":"trumpet","text":"do not trumpet before yourself","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"announce","text":"do not announce it publicly","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"fanfare","text":"do not make a fanfare of it","description":"Rhetorical force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Hypocrites","book":"Matthew","chapter":6,"decisionKey":"mt6Hypocrites","source":{"greekPresented":"οἱ ὑποκριταί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should hypokritai be represented?","summary":"A hypokritēs was an actor or stage performer and came to mean someone performing a false public identity.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"hypocrites","rationale":"‘The hypocrites’ is default because hypokritai has become the established English term for people performing a false public identity while still carrying its actor background. ‘Actors’ restores the stage image but can sound morally neutral, while ‘religious performers’ makes the social judgment explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"hypocrites","text":"the hypocrites","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"actors","text":"the actors","description":"Stage image","isDefault":false,"witnesses":null},{"id":"performers","text":"the religious performers","description":"Social force exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Reward","book":"Matthew","chapter":6,"decisionKey":"mt6Reward","source":{"greekPresented":"ἀπέχουσιν τὸν μισθὸν αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does it mean that public performers ‘have’ their reward?","summary":"Apechō was used in receipts to mean payment has been received in full. Human recognition exhausts the reward they sought.","layers":["IDIOM","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"full","rationale":"‘They have received their reward in full’ is default because apechō was used in receipts to mark complete payment and human applause exhausts what these performers sought. ‘They have their reward’ mirrors the form but hides the commercial idiom, while ‘paid already’ exposes it in more transactional language.","evidence":{"external":null,"internal":null},"options":[{"id":"full","text":"they have received their reward in full","description":"Project default · receipt idiom","isDefault":true,"witnesses":null},{"id":"have","text":"they have their reward","description":"Greek form","isDefault":false,"witnesses":null},{"id":"paid","text":"they have been paid already","description":"Commercial force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6InnerRoom","book":"Matthew","chapter":6,"decisionKey":"mt6InnerRoom","source":{"greekPresented":"τὸ ταμεῖόν σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does Jesus direct private prayer?","summary":"Tameion is an inner storeroom or hidden chamber, typically without an outside opening—not necessarily a modern bedroom or closet.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"inner","rationale":"‘Your inner room’ is default because tameion denotes a secluded interior chamber and keeps the instruction applicable without identifying one modern room-type. ‘Storeroom’ is historically concrete but may distract toward storage, while ‘private chamber’ foregrounds function and sounds elevated.","evidence":{"external":null,"internal":null},"options":[{"id":"inner","text":"your inner room","description":"Project default · secluded space","isDefault":true,"witnesses":null},{"id":"storeroom","text":"your storeroom","description":"Household setting","isDefault":false,"witnesses":null},{"id":"secret","text":"your private chamber","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Babble","book":"Matthew","chapter":6,"decisionKey":"mt6Babble","source":{"greekPresented":"μὴ βατταλογήσητε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of prayer is rejected?","summary":"Battalogeō is rare and may imitate meaningless sounds. It points to babbling, empty repetition, or wordy speech thought to compel a hearing.","layers":["LEXICON","RHETORIC","TRANSLATION"],"confidence":"moderate","defaultOptionId":"babble","rationale":"‘Do not babble’ is default because the rare battalogeō likely imitates empty sounds and criticizes speech thought to compel a hearing. ‘Pile up empty repetitions’ identifies a likely practice, while ‘become wordy’ foregrounds length even though mere length is not necessarily the problem.","evidence":{"external":null,"internal":null},"options":[{"id":"babble","text":"do not babble","description":"Project default · sound and meaning","isDefault":true,"witnesses":null},{"id":"repeat","text":"do not pile up empty repetitions","description":"Practice explicit","isDefault":false,"witnesses":null},{"id":"wordy","text":"do not become wordy","description":"Length foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Father","book":"Matthew","chapter":6,"decisionKey":"mt6Father","source":{"greekPresented":"πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the prayer address God?","summary":"The plural ‘our’ and ‘heavens’ make the prayer communal and preserve Matthew’s characteristic plural expression.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"heavens","rationale":"‘Our Father, the one in the heavens’ is default because it preserves the communal plural ‘our,’ the article, and Matthew’s characteristic plural ‘heavens.’ ‘Our Father in heaven’ is idiomatic but smooths those features, while ‘our heavenly Father’ converts the location phrase into an adjective.","evidence":{"external":null,"internal":null},"options":[{"id":"heavens","text":"Our Father, the one in the heavens","description":"Project default · articles and plural","isDefault":true,"witnesses":null},{"id":"heaven","text":"Our Father in heaven","description":"Natural English","isDefault":false,"witnesses":null},{"id":"heavenly","text":"Our heavenly Father","description":"Compact relation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Hallowed","book":"Matthew","chapter":6,"decisionKey":"mt6Hallowed","source":{"greekPresented":"ἁγιασθήτω τὸ ὄνομά σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is requested concerning the Father’s name?","summary":"The passive imperative asks that the name be treated as holy, sanctified, or set apart. It is a petition, not merely praise.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"holy","rationale":"‘Let your name be treated as holy’ is default because the passive imperative is a petition for God’s name to be recognized and enacted as holy, not merely a statement of praise. Traditional ‘hallowed be’ preserves the passive in archaic English, while ‘sanctified’ retains cultic force with a technical term.","evidence":{"external":null,"internal":null},"options":[{"id":"holy","text":"let your name be treated as holy","description":"Project default · action exposed","isDefault":true,"witnesses":null},{"id":"hallowed","text":"hallowed be your name","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"sanctified","text":"let your name be sanctified","description":"Cultic force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6DailyBread","book":"Matthew","chapter":6,"decisionKey":"mt6DailyBread","source":{"greekPresented":"τὸν ἄρτον ... τὸν ἐπιούσιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of bread is epiousios?","summary":"Epiousios is extremely rare and its exact sense remains disputed: bread for the coming day, bread needed for existence, or bread sufficient for today.","layers":["LEXICON","GRAMMAR","TRANSLATION"],"confidence":"low","defaultOptionId":"needed","rationale":"‘The bread we need for existence’ is the working default because epiousios may derive from being or subsistence and keeps the request focused on necessary provision. The word is exceptionally rare: traditional ‘daily,’ temporal ‘for the coming day,’ and compact ‘necessary’ remain serious alternatives, so confidence is low.","evidence":{"external":null,"internal":null},"options":[{"id":"needed","text":"the bread we need for existence","description":"Project default · lexical formation","isDefault":true,"witnesses":null},{"id":"daily","text":"our daily bread","description":"Traditional reading","isDefault":false,"witnesses":null},{"id":"tomorrow","text":"our bread for the coming day","description":"Temporal reading","isDefault":false,"witnesses":null},{"id":"necessary","text":"our necessary bread","description":"Need foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Debts","book":"Matthew","chapter":6,"decisionKey":"mt6Debts","source":{"greekPresented":"τὰ ὀφειλήματα ἡμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the prayer ask God to forgive?","summary":"Opheilēmata are literal debts or obligations. In context they function morally as wrongs owed, while preserving an economic image.","layers":["LEXICON","METAPHOR","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"debts","rationale":"‘Our debts’ is default because opheilēmata literally names obligations owed and preserves the economic metaphor that continues with ‘debtors.’ ‘Wrongs’ gives the moral meaning, while ‘sins’ supplies an interpretive equivalent and erases the repeated debt imagery.","evidence":{"external":null,"internal":null},"options":[{"id":"debts","text":"our debts","description":"Project default · metaphor retained","isDefault":true,"witnesses":null},{"id":"wrongs","text":"our wrongs","description":"Moral meaning","isDefault":false,"witnesses":null},{"id":"sins","text":"our sins","description":"Interpretive equivalent","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Testing","book":"Matthew","chapter":6,"decisionKey":"mt6Testing","source":{"greekPresented":"μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What situation does the prayer ask not to enter?","summary":"Peirasmos can mean testing, trial, or temptation. The petition asks not to be brought into a circumstance where faithfulness is put under pressure.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"testing","rationale":"‘Do not bring us into testing’ is default because peirasmos spans proving, trial, and temptation and the petition asks not to enter pressure that threatens faithfulness. Traditional ‘temptation’ foregrounds enticement to sin, while ‘trial’ emphasizes hardship and similarly narrows the range.","evidence":{"external":null,"internal":null},"options":[{"id":"testing","text":"do not bring us into testing","description":"Project default · broader range","isDefault":true,"witnesses":null},{"id":"temptation","text":"lead us not into temptation","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"trial","text":"do not bring us into trial","description":"Hardship foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Evil","book":"Matthew","chapter":6,"decisionKey":"mt6Evil","source":{"greekPresented":"ἀπὸ τοῦ πονηροῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"From what does the prayer ask rescue?","summary":"The articular form can be neuter, ‘the evil,’ or masculine, ‘the evil one.’ Greek grammar and immediate context do not force one English choice.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"open","rationale":"‘Rescue us from evil/the evil one’ is default because the articular tou ponērou can be neuter or masculine and neither grammar nor immediate context decisively resolves the referent. Selecting ‘evil’ or ‘the evil one’ creates a cleaner English line by closing a genuine ambiguity the Greek leaves open.","evidence":{"external":null,"internal":null},"options":[{"id":"open","text":"rescue us from evil/the evil one","description":"Project default · ambiguity visible","isDefault":true,"witnesses":null},{"id":"evil","text":"rescue us from evil","description":"Neuter reading","isDefault":false,"witnesses":null},{"id":"one","text":"rescue us from the evil one","description":"Personal reading","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Doxology","book":"Matthew","chapter":6,"decisionKey":"mt6Doxology","source":{"greekPresented":"ὅτι σοῦ ἐστιν ἡ βασιλεία ... ἀμήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew’s prayer include the familiar doxology?","summary":"The oldest surviving witnesses end with rescue from evil. Several later forms add a liturgical conclusion about kingdom, power, and glory; it is ancient in Christian worship but probably not part of Matthew’s earliest recoverable text.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The prayer ending at ‘evil/the evil one’ is default because the earliest and most diverse evidence lacks a doxology. The added endings are ancient worship forms, but their variation and liturgical suitability point to expansion after Matthew.","evidence":{"external":"No doxology: א, B, D, Z, 0170, family 1, important Old Latin, Vulgate and Coptic witnesses; full and variant doxologies: L, W, Θ, 0233, family 13, Byzantine witnesses and ancient church-order tradition.","internal":"A prayer used communally invites a closing doxology. Multiple endings are easier to explain as liturgical additions than as several independent deletions of a fixed original close."},"options":[{"id":"omit","text":"⟦The earliest recoverable prayer ends with rescue from evil.⟧","description":"Project default · earliest witnesses","isDefault":true,"witnesses":"Ends ἀπὸ τοῦ πονηροῦ · א, B, D, Z, 0170, family 1, early versions"},{"id":"full","text":"For yours is the kingdom and the power and the glory forever. Amen.","description":"Familiar later doxology","isDefault":false,"witnesses":"Kingdom, power, and glory doxology · L, W, Θ, 0233, family 13, Byzantine tradition"},{"id":"short","text":"For yours is the power forever. Amen.","description":"Ancient shorter form","isDefault":false,"witnesses":"Variant shorter doxology · selected ancient witnesses and church-order tradition"},{"id":"open","text":"[For yours is the kingdom and the power and the glory forever. Amen.]","description":"Later ending displayed","isDefault":false,"witnesses":"Display option · later conclusion bracketed"}],"revisionHistory":[]},
{"id":"matthew.6.mt6Gloomy","book":"Matthew","chapter":6,"decisionKey":"mt6Gloomy","source":{"greekPresented":"σκυθρωποί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the hypocrites make themselves appear while fasting?","summary":"Skythrōpos describes a gloomy, sullen, or downcast face. Their altered appearance advertises deprivation.","layers":["LEXICON","EMOTION","PERFORMANCE","TRANSLATION"],"confidence":"high","defaultOptionId":"gloomy","rationale":"‘Gloomy-faced’ is default because skythrōpoi specifically depicts a somber facial display and keeps appearance central to the hypocrites’ performance. ‘Somber’ is natural but less visibly facial, while ‘downcast in appearance’ explains the posture in a longer phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"gloomy","text":"gloomy-faced","description":"Project default · facial display","isDefault":true,"witnesses":null},{"id":"somber","text":"somber","description":"Natural English","isDefault":false,"witnesses":null},{"id":"downcast","text":"downcast in appearance","description":"Visible posture","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Disfigure","book":"Matthew","chapter":6,"decisionKey":"mt6Disfigure","source":{"greekPresented":"ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do public fasters do to their faces?","summary":"Aphanizō normally means make disappear, destroy, or render unrecognizable. Here it likely means neglecting or disfiguring appearance to make fasting visible.","layers":["LEXICON","PERFORMANCE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"disfigure","rationale":"‘They disfigure their faces’ is default because aphanizō is a strong verb of making disappear or unrecognizable and preserves Jesus’ sharp description. ‘Neglect their appearance’ plausibly identifies the practice but softens the verb, while ‘make their faces unrecognizable’ is literal and may overstate the physical result.","evidence":{"external":null,"internal":null},"options":[{"id":"disfigure","text":"they disfigure their faces","description":"Project default · strong verb","isDefault":true,"witnesses":null},{"id":"neglect","text":"they neglect their appearance","description":"Likely practice","isDefault":false,"witnesses":null},{"id":"hide","text":"they make their faces unrecognizable","description":"Literal force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Treasure","book":"Matthew","chapter":6,"decisionKey":"mt6Treasure","source":{"greekPresented":"θησαυρίζετε ... θησαυρούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Matthew’s repeated noun and verb sound?","summary":"The construction repeats one root: ‘do not treasure treasures.’ English can preserve the wordplay or smooth it to ‘store up treasures.’","layers":["WORDPLAY","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"treasure","rationale":"‘Do not treasure up treasures’ is default because it preserves Matthew’s deliberate repetition of the thēsaur- root across verb and noun. ‘Store up treasures’ is idiomatic but hides the word-family, while ‘accumulate wealth’ interprets the treasures economically and loses the rhetoric.","evidence":{"external":null,"internal":null},"options":[{"id":"treasure","text":"do not treasure up treasures","description":"Project default · word-family visible","isDefault":true,"witnesses":null},{"id":"store","text":"do not store up treasures","description":"Natural English","isDefault":false,"witnesses":null},{"id":"accumulate","text":"do not accumulate wealth","description":"Economic meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Moth","book":"Matthew","chapter":6,"decisionKey":"mt6Moth","source":{"greekPresented":"σὴς καὶ βρῶσις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What destroys earthly treasure?","summary":"Sēs is moth; brōsis literally means eating or consumption and may refer to corrosion, vermin, or anything that devours stored goods.","layers":["LEXICON","METAPHOR","TRANSLATION"],"confidence":"low","defaultOptionId":"eating","rationale":"‘Moth and eating destroy’ is the working default because brōsis literally denotes consumption and leaves open corrosion, vermin, or other devouring processes alongside moth damage. Traditional ‘rust’ selects corrosion, while ‘vermin’ fits stored goods but is likewise more specific than the noun.","evidence":{"external":null,"internal":null},"options":[{"id":"eating","text":"moth and eating destroy","description":"Project default · broad image","isDefault":true,"witnesses":null},{"id":"rust","text":"moth and rust destroy","description":"Traditional interpretation","isDefault":false,"witnesses":null},{"id":"vermin","text":"moth and vermin consume","description":"Storehouse setting","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6EyeLamp","book":"Matthew","chapter":6,"decisionKey":"mt6EyeLamp","source":{"greekPresented":"ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the eye related to the body?","summary":"The predicate construction calls the eye the body’s lamp—the organ through which light guides the whole person.","layers":["GRAMMAR","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"lamp","rationale":"‘The eye is the body’s lamp’ is default because the predicate construction directly identifies the eye as the lamp guiding the embodied person. ‘Gives light to the body’ explains function and removes the identification, while ‘window’ substitutes a familiar image Matthew does not use.","evidence":{"external":null,"internal":null},"options":[{"id":"lamp","text":"the eye is the body’s lamp","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"light","text":"the eye gives light to the body","description":"Function exposed","isDefault":false,"witnesses":null},{"id":"window","text":"the eye is the body’s window","description":"Interpretive image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6SoundEye","book":"Matthew","chapter":6,"decisionKey":"mt6SoundEye","source":{"greekPresented":"ἐὰν ... ὁ ὀφθαλμός σου ἁπλοῦς ᾖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of eye fills the body with light?","summary":"Haplous can mean single, sincere, sound, or generous. In a money context, ‘generous’ may be active; the light image also supports an undivided or healthy eye.","layers":["LEXICON","METAPHOR","ETHICS","TRANSLATION"],"confidence":"low","defaultOptionId":"undivided","rationale":"‘If your eye is undivided’ is the working default because haplous fundamentally suggests singleness and fits the contrast between competing treasures and masters. ‘Sound’ preserves the optical image, while ‘generous’ draws on an important economic idiom; the overlap keeps confidence low.","evidence":{"external":null,"internal":null},"options":[{"id":"undivided","text":"if your eye is undivided","description":"Project default · single orientation","isDefault":true,"witnesses":null},{"id":"sound","text":"if your eye is sound","description":"Visual health","isDefault":false,"witnesses":null},{"id":"generous","text":"if your eye is generous","description":"Economic idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6EvilEye","book":"Matthew","chapter":6,"decisionKey":"mt6EvilEye","source":{"greekPresented":"ὁ ὀφθαλμός σου πονηρὸς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is an ‘evil eye’ in this context?","summary":"An evil eye can mean an unhealthy eye, but in biblical idiom it often signals stinginess, envy, or hostile perception.","layers":["IDIOM","METAPHOR","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"evil","rationale":"‘If your eye is evil’ is default because it preserves the biblical idiom and lets the surrounding money context activate stinginess or envy alongside the visual contrast. ‘Stingy’ explains the economic sense, while ‘unhealthy’ retains the optical image and loses the moral idiom.","evidence":{"external":null,"internal":null},"options":[{"id":"evil","text":"if your eye is evil","description":"Project default · idiom retained","isDefault":true,"witnesses":null},{"id":"stingy","text":"if your eye is stingy","description":"Economic idiom","isDefault":false,"witnesses":null},{"id":"unhealthy","text":"if your eye is unhealthy","description":"Optical image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Mammon","book":"Matthew","chapter":6,"decisionKey":"mt6Mammon","source":{"greekPresented":"μαμωνᾷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What rival master is named beside God?","summary":"Mamōnas is an Aramaic loanword for wealth, property, or accumulated resources, personified as a master.","layers":["LANGUAGE","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"mammon","rationale":"‘Mammon’ is default because retaining the Aramaic loanword preserves wealth’s personification as a rival master rather than reducing it to an object. ‘Wealth’ exposes the broad meaning, while ‘money’ is immediately clear and narrower than property or accumulated resources.","evidence":{"external":null,"internal":null},"options":[{"id":"mammon","text":"Mammon","description":"Project default · personification retained","isDefault":true,"witnesses":null},{"id":"wealth","text":"wealth","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"money","text":"money","description":"Modern narrowing","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Anxious","book":"Matthew","chapter":6,"decisionKey":"mt6Anxious","source":{"greekPresented":"μὴ μεριμνᾶτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What response to life’s needs does Jesus prohibit?","summary":"Merimnaō means be anxious, preoccupied, or pulled apart by concern. It does not prohibit prudent attention or ordinary planning.","layers":["LEXICON","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"anxious","rationale":"‘Do not be anxious’ is default because merimnaō describes consuming, divided concern without prohibiting prudent attention or planning. ‘Do not worry’ is natural and slightly broader, while ‘do not be consumed with concern’ explains the inward fragmentation in an expanded phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"anxious","text":"do not be anxious","description":"Project default · inner condition","isDefault":true,"witnesses":null},{"id":"worry","text":"do not worry","description":"Natural English","isDefault":false,"witnesses":null},{"id":"preoccupied","text":"do not be consumed with concern","description":"Divided attention","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Life","book":"Matthew","chapter":6,"decisionKey":"mt6Life","source":{"greekPresented":"ἡ ψυχὴ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is more than food?","summary":"Psychē can mean life, self, or soul. Because eating sustains embodied existence and the body follows in parallel, ‘life’ is primary here.","layers":["LEXICON","ANTHROPOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"life","rationale":"‘Life’ is default because psychē here is the embodied existence sustained by food and stands parallel to the body clothed by garments. ‘Soul’ can suggest an immaterial entity detached from eating, while ‘living self’ foregrounds the whole person with an explanatory phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"life","description":"Project default · embodied existence","isDefault":true,"witnesses":null},{"id":"soul","text":"the soul","description":"Traditional wording","isDefault":false,"witnesses":null},{"id":"self","text":"your living self","description":"Whole person","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Drink","book":"Matthew","chapter":6,"decisionKey":"mt6Drink","source":{"greekPresented":"τί φάγητε [ἢ τί πίητε]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the first anxiety saying mention both eating and drinking?","summary":"Some important witnesses omit ‘or what you may drink,’ while a broad and ancient tradition includes it. The short form may be original, though accidental omission between similar phrases is possible.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"short","rationale":"The shorter form is the working default because it is supported by a notable early stream and may have been expanded to complete the familiar food-and-drink pair. Accidental loss remains quite plausible, so confidence is low.","evidence":{"external":"Without ‘or what you may drink’: א, family 1, 33, 892 and important Old Latin, Syriac and Coptic support; with it: B, D, L, W, Z, Θ, 0250, family 13 and the broad later tradition.","internal":"Addition completes a natural triad with food, drink, and clothing; omission could also occur between nearby similar interrogative phrases."},"options":[{"id":"short","text":"what you may eat","description":"Project default · shorter reading","isDefault":true,"witnesses":"τί φάγητε · א, family 1, 33, 892, early versions"},{"id":"drink","text":"what you may eat or what you may drink","description":"Expanded ancient reading","isDefault":false,"witnesses":"τί φάγητε ἢ τί πίητε · B, D, L, W, Z, Θ, 0250, family 13, broad tradition"},{"id":"open","text":"what you may eat [or what you may drink]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · drinking clause bracketed"}],"revisionHistory":[]},
{"id":"matthew.6.mt6Stature","book":"Matthew","chapter":6,"decisionKey":"mt6Stature","source":{"greekPresented":"ἡλικίαν ... πῆχυν ἕνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Can anxiety add a cubit to stature or to lifespan?","summary":"Hēlikia can mean bodily stature or span of life; pēchys is literally a cubit. Adding a cubit fits height mechanically, while adding even a short span fits the argument about life.","layers":["LEXICON","METAPHOR","TRANSLATION"],"confidence":"low","defaultOptionId":"life","rationale":"‘Add one cubit to the span of life’ is the working default because the surrounding argument concerns preserving life and adding a cubit to height would be enormous rather than slight. Hēlikia can also mean stature, however, and pēchys is literally a length measure, so the physical reading remains genuinely open.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"add one cubit to the span of life","description":"Project default · context foregrounded","isDefault":true,"witnesses":null},{"id":"stature","text":"add one cubit to stature","description":"Literal measure","isDefault":false,"witnesses":null},{"id":"age","text":"add a single measure to one’s age","description":"Temporal sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Lilies","book":"Matthew","chapter":6,"decisionKey":"mt6Lilies","source":{"greekPresented":"καταμάθετε τὰ κρίνα ... πῶς αὐξάνουσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are listeners told to learn from the lilies?","summary":"Katamanthanō means observe carefully and learn thoroughly. Krina may denote lilies or a wider range of wildflowers.","layers":["LEXICON","NATURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"observe","rationale":"‘Observe carefully the lilies of the field—how they grow’ is default because katamathete commands attentive learning and preserves the following growth question. Traditional ‘consider’ is concise but softer, while ‘wildflowers’ reflects botanical breadth and replaces Matthew’s conventional plant-name.","evidence":{"external":null,"internal":null},"options":[{"id":"observe","text":"observe carefully the lilies of the field—how they grow","description":"Project default · command force","isDefault":true,"witnesses":null},{"id":"consider","text":"consider the lilies of the field","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"flowers","text":"learn from the field’s wildflowers","description":"Botanical breadth","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6LittleFaith","book":"Matthew","chapter":6,"decisionKey":"mt6LittleFaith","source":{"greekPresented":"ὀλιγόπιστοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the anxious listeners?","summary":"Oligopistos is a compound meaning ‘little-faith ones.’ It rebukes inadequate trust without calling them entirely faithless.","layers":["LANGUAGE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"little","rationale":"‘You little-faith ones’ is default because it exposes oligopistoi as Matthew’s compact compound and rebukes inadequate trust without calling the hearers faithless. ‘You of little faith’ is natural, while ‘you who trust so little’ converts the noun-like address into a verbal explanation.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"you little-faith ones","description":"Project default · compound exposed","isDefault":true,"witnesses":null},{"id":"faith","text":"you of little faith","description":"Natural English","isDefault":false,"witnesses":null},{"id":"trust","text":"you who trust so little","description":"Verbal force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Nations","book":"Matthew","chapter":6,"decisionKey":"mt6Nations","source":{"greekPresented":"τὰ ἔθνη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who eagerly seek food, drink, and clothing?","summary":"Ethnē means the nations or Gentiles. In this Judean setting it designates peoples outside Israel whose life is portrayed as centered on such pursuit.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"nations","rationale":"‘The nations’ is default because ethnē preserves the root sense and the Judean contrast with peoples outside Israel. ‘Gentiles’ is the established compact term, while ‘pagans’ foregrounds religious practice more sharply than the noun necessarily does here.","evidence":{"external":null,"internal":null},"options":[{"id":"nations","text":"the nations","description":"Project default · root meaning","isDefault":true,"witnesses":null},{"id":"gentiles","text":"the Gentiles","description":"Established term","isDefault":false,"witnesses":null},{"id":"pagans","text":"the pagans","description":"Religious contrast","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Kingdom","book":"Matthew","chapter":6,"decisionKey":"mt6Kingdom","source":{"greekPresented":"τὴν βασιλείαν [τοῦ θεοῦ] καὶ τὴν δικαιοσύνην αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the command say ‘his kingdom’ or ‘the kingdom of God’?","summary":"The witnesses vary in both the kingdom phrase and its pronoun. The compact ‘his kingdom and his righteousness’ is strongly supported; ‘kingdom of God’ makes the referent explicit.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"medium","defaultOptionId":"his","rationale":"‘His kingdom and his righteousness’ is default because it is compact, strongly attested, and keeps the two coordinated objects under one divine referent. Explicit ‘of God’ and shorter forms clarify or reshape that relationship.","evidence":{"external":"The principal early stream supports ‘the kingdom and his righteousness,’ with witnesses divided over an explicit ‘of God’ or possessive pronoun after kingdom; later tradition strongly favors ‘kingdom of God.’","internal":"Copyists could readily add ‘of God’ to prevent an isolated ‘the kingdom’ or adjust pronouns for parallel balance. The variants are small and recurrent, so confidence is medium."},"options":[{"id":"his","text":"seek first his kingdom and his righteousness","description":"Project default · compact early form","isDefault":true,"witnesses":"τὴν βασιλείαν ... καὶ τὴν δικαιοσύνην αὐτοῦ · strong early critical support"},{"id":"god","text":"seek first the kingdom of God and his righteousness","description":"Explicit divine name","isDefault":false,"witnesses":"τὴν βασιλείαν τοῦ θεοῦ · L, later witnesses and broad traditional support"},{"id":"kingdom","text":"seek first the kingdom and his righteousness","description":"Short noun form","isDefault":false,"witnesses":"τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ · important early witnesses"},{"id":"open","text":"seek first [God’s] kingdom and his righteousness","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · supplied divine reference bracketed"}],"revisionHistory":[]},
{"id":"matthew.6.mt6Tomorrow","book":"Matthew","chapter":6,"decisionKey":"mt6Tomorrow","source":{"greekPresented":"ἡ ... αὔριον μεριμνήσει ἑαυτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is tomorrow portrayed?","summary":"Tomorrow is personified as attending to its own concerns. The saying refuses to import future trouble into the present day.","layers":["GRAMMAR","PERSONIFICATION","TRANSLATION"],"confidence":"high","defaultOptionId":"itself","rationale":"‘Tomorrow will be anxious about itself’ is default because Matthew personifies tomorrow with the same anxiety verb and the reflexive pronoun, preserving the saying’s pointed repetition. ‘Take care of its own concerns’ is natural but softens the verb, while ‘worry about tomorrow’ strengthens repetition by replacing the reflexive.","evidence":{"external":null,"internal":null},"options":[{"id":"itself","text":"tomorrow will be anxious about itself","description":"Project default · personification","isDefault":true,"witnesses":null},{"id":"own","text":"tomorrow will take care of its own concerns","description":"Natural English","isDefault":false,"witnesses":null},{"id":"worry","text":"tomorrow will worry about tomorrow","description":"Repetition foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.6.mt6Trouble","book":"Matthew","chapter":6,"decisionKey":"mt6Trouble","source":{"greekPresented":"ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is sufficient for each day?","summary":"Kakia normally means evil or badness; here it denotes the day’s trouble, hardship, or harmful burden.","layers":["LEXICON","IDIOM","TRANSLATION"],"confidence":"moderate","defaultOptionId":"trouble","rationale":"‘Sufficient for the day is its trouble’ is default because context gives kakia the sense of the day’s harmful burden while retaining the compact proverbial structure. ‘Its evil’ is lexically direct but can sound morally accusatory, while ‘enough difficulty of its own’ is natural and smooths the form.","evidence":{"external":null,"internal":null},"options":[{"id":"trouble","text":"sufficient for the day is its trouble","description":"Project default · contextual sense","isDefault":true,"witnesses":null},{"id":"evil","text":"sufficient for the day is its evil","description":"Direct lexical form","isDefault":false,"witnesses":null},{"id":"difficulty","text":"each day has enough difficulty of its own","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Judge","book":"Matthew","chapter":7,"decisionKey":"mt7Judge","source":{"greekPresented":"μὴ κρίνετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus command concerning judgment?","summary":"Krinō can mean judge, decide, evaluate, or condemn. The reciprocal warning and the call to remove one’s own beam target presumptuous condemnation, not every act of discernment.","layers":["LEXICON","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"judge","rationale":"‘Do not judge’ is default because krinō is the broad verb Matthew uses and the following warning governs the posture and standard of judgment rather than supplying a narrower English object. ‘Do not condemn’ stresses punitive judgment, while ‘do not pass judgment’ gives the saying a more explicitly judicial register.","evidence":{"external":null,"internal":null},"options":[{"id":"judge","text":"Do not judge","description":"Project default · lexical breadth","isDefault":true,"witnesses":null},{"id":"condemn","text":"Do not condemn","description":"Punitive force","isDefault":false,"witnesses":null},{"id":"pass","text":"Do not pass judgment","description":"Judicial idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Measure","book":"Matthew","chapter":7,"decisionKey":"mt7Measure","source":{"greekPresented":"ἐν ᾧ μέτρῳ μετρεῖτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does one’s measure return?","summary":"Matthew repeats the noun and verb from one Greek root: with the measure you measure, it will be measured to you.","layers":["WORDPLAY","GRAMMAR","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"measure","rationale":"‘With the measure you measure, it will be measured to you’ is default because it preserves Matthew’s repeated metr- root and the passive return of one’s own standard. ‘The standard you use’ explains the metaphor, while ‘as you deal out judgment’ ties it specifically to the immediate context.","evidence":{"external":null,"internal":null},"options":[{"id":"measure","text":"with the measure you measure, it will be measured to you","description":"Project default · repetition preserved","isDefault":true,"witnesses":null},{"id":"standard","text":"the standard you use will be used for you","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"deal","text":"as you deal out judgment, it will be dealt to you","description":"Context foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Speck","book":"Matthew","chapter":7,"decisionKey":"mt7Speck","source":{"greekPresented":"τὸ κάρφος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is seen in the other person’s eye?","summary":"Karphos is a dry stalk, splinter, chip, or speck—something tiny contrasted with a construction beam.","layers":["LEXICON","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"splinter","rationale":"‘The splinter’ is default because karphos can denote a small dry fragment and supplies a material contrast with the structural beam. ‘Speck’ maximizes smallness without material identity, while ‘bit of straw’ foregrounds the word’s plant association.","evidence":{"external":null,"internal":null},"options":[{"id":"splinter","text":"the splinter","description":"Project default · material contrast","isDefault":true,"witnesses":null},{"id":"speck","text":"the speck","description":"Smallness foregrounded","isDefault":false,"witnesses":null},{"id":"straw","text":"the bit of straw","description":"Plant sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Beam","book":"Matthew","chapter":7,"decisionKey":"mt7Beam","source":{"greekPresented":"τὴν ... δοκόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What remains in one’s own eye?","summary":"Dokos is a large beam or timber used in a roof or structure. The grotesque mismatch is deliberate comic exaggeration.","layers":["LEXICON","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"beam","rationale":"‘The beam’ is default because dokos names a large structural timber and preserves the grotesque scale of Jesus’ comic exaggeration. ‘Log’ sounds natural but is not necessarily architectural, while ‘roof timber’ makes the historical construction image explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"beam","text":"the beam","description":"Project default · structural timber","isDefault":true,"witnesses":null},{"id":"log","text":"the log","description":"Natural exaggeration","isDefault":false,"witnesses":null},{"id":"timber","text":"the roof timber","description":"Scale exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Hypocrite","book":"Matthew","chapter":7,"decisionKey":"mt7Hypocrite","source":{"greekPresented":"ὑποκριτά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the would-be corrector?","summary":"The singular vocative exposes a performer whose concern for another person’s flaw conceals a larger unaddressed fault.","layers":["LANGUAGE","RHETORIC","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"hypocrite","rationale":"‘Hypocrite!’ is default because it is the established English form of the singular vocative and retains the moral force of performed concern concealing a larger fault. ‘Actor!’ restores the stage background, while ‘Pretender!’ translates the accusation more directly.","evidence":{"external":null,"internal":null},"options":[{"id":"hypocrite","text":"Hypocrite!","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"actor","text":"Actor!","description":"Stage meaning","isDefault":false,"witnesses":null},{"id":"pretender","text":"Pretender!","description":"False posture","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Dogs","book":"Matthew","chapter":7,"decisionKey":"mt7Dogs","source":{"greekPresented":"μὴ δῶτε τὸ ἅγιον τοῖς κυσίν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What should not be given to dogs?","summary":"To hagion is ‘the holy thing’ or ‘what is holy,’ perhaps sacrificial food. The saying’s exact referent is left unstated.","layers":["LEXICON","CULTURE","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"holy","rationale":"‘What is holy’ is default because the substantival adjective names a holy thing without identifying it, preserving the saying’s unresolved referent. ‘The sacred thing’ emphasizes its noun function, while ‘holy food’ plausibly invokes sacrificial practice but supplies what Matthew leaves unstated.","evidence":{"external":null,"internal":null},"options":[{"id":"holy","text":"what is holy","description":"Project default · ambiguity retained","isDefault":true,"witnesses":null},{"id":"sacred","text":"the sacred thing","description":"Noun force","isDefault":false,"witnesses":null},{"id":"holyFood","text":"holy food","description":"Cultic setting interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Pearls","book":"Matthew","chapter":7,"decisionKey":"mt7Pearls","source":{"greekPresented":"τοὺς μαργαρίτας ... ἔμπροσθεν τῶν χοίρων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is forbidden concerning pearls?","summary":"The image places objects of exceptional value before pigs, who cannot recognize their worth and may turn violently on the giver.","layers":["METAPHOR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"throw","rationale":"‘Do not throw your pearls before pigs’ is default because it preserves the concrete verb, valuable objects, and animals in direct modern English. Traditional ‘cast ... before swine’ is equally vivid but archaic, while ‘place ... in front of pigs’ softens the force of throwing.","evidence":{"external":null,"internal":null},"options":[{"id":"throw","text":"do not throw your pearls before pigs","description":"Project default · action and animals","isDefault":true,"witnesses":null},{"id":"cast","text":"do not cast your pearls before swine","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"place","text":"do not place your pearls in front of pigs","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Ask","book":"Matthew","chapter":7,"decisionKey":"mt7Ask","source":{"greekPresented":"αἰτεῖτε ... ζητεῖτε ... κρούετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the three present imperatives sound?","summary":"The commands portray continuing action: ask, seek, and knock. English may make the persistence explicit without changing the verbs.","layers":["GRAMMAR","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"direct","rationale":"‘Ask ... seek ... knock’ is default because the three coordinated present imperatives are forceful without importing an English auxiliary. ‘Keep asking’ and ‘continue to ask’ responsibly expose ongoing aspect, but they make explicit what the Greek verb forms communicate more compactly.","evidence":{"external":null,"internal":null},"options":[{"id":"direct","text":"Ask ... seek ... knock","description":"Project default · direct imperatives","isDefault":true,"witnesses":null},{"id":"keep","text":"Keep asking ... keep seeking ... keep knocking","description":"Ongoing aspect","isDefault":false,"witnesses":null},{"id":"continue","text":"Continue to ask, search, and knock","description":"Persistence foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7GoodGifts","book":"Matthew","chapter":7,"decisionKey":"mt7GoodGifts","source":{"greekPresented":"δόματα ἀγαθὰ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do flawed human parents know how to give?","summary":"Domata agatha are good gifts—beneficial things rather than merely desired objects. The comparison moves from human evil to the Father’s greater goodness.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"good","rationale":"‘Good gifts’ is default because it directly carries both the plural noun domata and adjective agatha while leaving the gifts unspecified. ‘Beneficial things’ interprets goodness by effect, while ‘what is good’ turns the concrete plural into a collective abstraction.","evidence":{"external":null,"internal":null},"options":[{"id":"good","text":"good gifts","description":"Project default · nouns retained","isDefault":true,"witnesses":null},{"id":"beneficial","text":"beneficial things","description":"Effect foregrounded","isDefault":false,"witnesses":null},{"id":"whatGood","text":"what is good","description":"Collective sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Golden","book":"Matthew","chapter":7,"decisionKey":"mt7Golden","source":{"greekPresented":"πάντα οὖν ὅσα ἐὰν θέλητε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should the so-called Golden Rule read?","summary":"The sentence begins with ‘therefore’ and says whatever you desire that people should do to you, you also do to them. It concludes the preceding instruction.","layers":["GRAMMAR","ETHICS","DISCOURSE","TRANSLATION"],"confidence":"high","defaultOptionId":"desire","rationale":"‘Whatever you desire that humans should do to you, you also do to them’ is default because it retains the expansive ‘whatever,’ the subjunctive desire construction, and reciprocal placement. ‘Whatever you want’ is smoother, while ‘treat people ... as’ summarizes the rule rather than following its syntax.","evidence":{"external":null,"internal":null},"options":[{"id":"desire","text":"whatever you desire that humans should do to you, you also do to them","description":"Project default · structure retained","isDefault":true,"witnesses":null},{"id":"want","text":"whatever you want people to do for you, do likewise for them","description":"Natural English","isDefault":false,"witnesses":null},{"id":"treat","text":"treat people in every way as you want them to treat you","description":"Principle summarized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7NarrowGate","book":"Matthew","chapter":7,"decisionKey":"mt7NarrowGate","source":{"greekPresented":"εἰσέλθατε διὰ τῆς στενῆς πύλης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the gate be described?","summary":"Stenos means narrow or constricted. The command is to enter through it; the following contrast explains why.","layers":["LEXICON","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"narrow","rationale":"‘Enter through the narrow gate’ is default because stenos gives a spatially restricted entrance and the imperative keeps responsibility with the hearer. ‘Constricted’ emphasizes pressure, while ‘tight entrance’ is plain English that replaces Matthew’s gate image.","evidence":{"external":null,"internal":null},"options":[{"id":"narrow","text":"Enter through the narrow gate","description":"Project default · spatial image","isDefault":true,"witnesses":null},{"id":"constricted","text":"Enter through the constricted gate","description":"Pressure foregrounded","isDefault":false,"witnesses":null},{"id":"tight","text":"Go in through the tight entrance","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Destruction","book":"Matthew","chapter":7,"decisionKey":"mt7Destruction","source":{"greekPresented":"ἀπώλειαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the broad road lead?","summary":"Apōleia denotes destruction, ruin, or loss—not necessarily annihilation as a philosophical claim.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"destruction","rationale":"‘Destruction’ is default because apōleia broadly denotes ruin, perdition, or loss and does not by itself settle the metaphysics of the final state. ‘Ruin’ foregrounds collapse, while ‘loss’ preserves another lexical possibility with less eschatological force.","evidence":{"external":null,"internal":null},"options":[{"id":"destruction","text":"destruction","description":"Project default · broad result","isDefault":true,"witnesses":null},{"id":"ruin","text":"ruin","description":"Collapsed condition","isDefault":false,"witnesses":null},{"id":"loss","text":"loss","description":"Lexical range","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Pressed","book":"Matthew","chapter":7,"decisionKey":"mt7Pressed","source":{"greekPresented":"τεθλιμμένη ἡ ὁδός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the road leading to life like?","summary":"The perfect participle from thlibō means pressed, compressed, afflicted, or constricted. The road is under pressure, not merely narrow in width.","layers":["GRAMMAR","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"pressed","rationale":"‘Pressed is the road’ is default because the perfect passive participle from thlibō depicts a way that has been compressed or put under pressure. ‘Constricted’ clarifies spatial effect, while ‘difficult’ gives the lived implication and leaves the verbal image behind.","evidence":{"external":null,"internal":null},"options":[{"id":"pressed","text":"pressed is the road","description":"Project default · verbal image","isDefault":true,"witnesses":null},{"id":"constricted","text":"constricted is the road","description":"Spatial sense","isDefault":false,"witnesses":null},{"id":"hard","text":"difficult is the road","description":"Experiential meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Few","book":"Matthew","chapter":7,"decisionKey":"mt7Few","source":{"greekPresented":"ὀλίγοι εἰσὶν οἱ εὑρίσκοντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are those finding the road described?","summary":"The construction says the ones finding it are few. ‘Find’ may imply discovery, recognition, or arrival upon the way.","layers":["GRAMMAR","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"few","rationale":"‘Few are the ones finding it’ is default because it preserves the predicate emphasis on ‘few’ and the substantival present participle. ‘Only a few find it’ is natural English, while ‘those who discover it’ foregrounds recognition within the wider range of heuriskō.","evidence":{"external":null,"internal":null},"options":[{"id":"few","text":"few are the ones finding it","description":"Project default · emphasis retained","isDefault":true,"witnesses":null},{"id":"onlyFew","text":"only a few find it","description":"Natural English","isDefault":false,"witnesses":null},{"id":"rare","text":"those who discover it are few","description":"Discovery foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7FalseProphets","book":"Matthew","chapter":7,"decisionKey":"mt7FalseProphets","source":{"greekPresented":"ψευδοπροφητῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who come in sheep’s clothing?","summary":"Pseudoprophētēs is a compound: a false prophet, one claiming to speak for God while the source or content is false.","layers":["LANGUAGE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"false","rationale":"‘False prophets’ is default because pseudoprophētai is a compact compound naming people whose claim to prophetic speech is false. ‘Lying prophets’ focuses on deceptive content, while ‘those pretending to be prophets’ expands the implied false claim into a full explanation.","evidence":{"external":null,"internal":null},"options":[{"id":"false","text":"false prophets","description":"Project default · established compound","isDefault":true,"witnesses":null},{"id":"lying","text":"lying prophets","description":"False speech","isDefault":false,"witnesses":null},{"id":"pretended","text":"those pretending to be prophets","description":"Claim foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Ravenous","book":"Matthew","chapter":7,"decisionKey":"mt7Ravenous","source":{"greekPresented":"λύκοι ἅρπαγες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the false prophets inwardly?","summary":"Harpax describes one who snatches, plunders, or preys greedily. The wolves are not merely hungry but predatory.","layers":["LEXICON","METAPHOR","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"predatory","rationale":"‘Predatory wolves’ is default because harpax describes grasping, plundering behavior and therefore more than appetite alone. Traditional ‘ravenous’ stresses hunger, while ‘plundering wolves’ exposes the verb-family at the cost of a less familiar animal description.","evidence":{"external":null,"internal":null},"options":[{"id":"predatory","text":"predatory wolves","description":"Project default · behavior foregrounded","isDefault":true,"witnesses":null},{"id":"ravenous","text":"ravenous wolves","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"plundering","text":"plundering wolves","description":"Lexical action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Fruit","book":"Matthew","chapter":7,"decisionKey":"mt7Fruit","source":{"greekPresented":"ἀπὸ τῶν καρπῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are prophets recognized?","summary":"Karpoi are fruits or outcomes. The repeated agricultural image evaluates what a life and teaching actually produce.","layers":["METAPHOR","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"fruits","rationale":"‘From their fruits’ is default because it preserves the repeated plural agricultural image by which hidden character becomes recognizable in visible outcomes. ‘By their results’ explains the application, while ‘by what they produce’ keeps productive action but removes the image.","evidence":{"external":null,"internal":null},"options":[{"id":"fruits","text":"from their fruits","description":"Project default · plural image","isDefault":true,"witnesses":null},{"id":"results","text":"by their results","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"produce","text":"by what they produce","description":"Action foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Rotten","book":"Matthew","chapter":7,"decisionKey":"mt7Rotten","source":{"greekPresented":"δένδρον σαπρὸν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of tree produces bad fruit?","summary":"Sapros means rotten, decayed, or worthless. It describes internal corruption revealed in the fruit.","layers":["LEXICON","METAPHOR","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"rotten","rationale":"‘A rotten tree’ is default because sapros describes decay or worthlessness within the tree that becomes visible in its fruit. ‘Bad tree’ retains the contrast more generally, while ‘corrupt tree’ makes the moral application explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"rotten","text":"a rotten tree","description":"Project default · decay image","isDefault":true,"witnesses":null},{"id":"bad","text":"a bad tree","description":"General contrast","isDefault":false,"witnesses":null},{"id":"corrupt","text":"a corrupt tree","description":"Moral application","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Fire","book":"Matthew","chapter":7,"decisionKey":"mt7Fire","source":{"greekPresented":"εἰς πῦρ βάλλεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to a tree not producing good fruit?","summary":"The passive ‘is thrown into fire’ leaves the agent unstated and presents judgment through agricultural disposal.","layers":["GRAMMAR","METAPHOR","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"thrown","rationale":"‘Is thrown into fire’ is default because the present passive leaves the acting agent unstated and preserves the agricultural judgment image. ‘Is cast into the fire’ is traditional and adds the article, while ‘is cut down for burning’ explains the sequence and supplies purpose.","evidence":{"external":null,"internal":null},"options":[{"id":"thrown","text":"is thrown into fire","description":"Project default · divine passive","isDefault":true,"witnesses":null},{"id":"cast","text":"is cast into the fire","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"burned","text":"is cut down for burning","description":"Result interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7LordLord","book":"Matthew","chapter":7,"decisionKey":"mt7LordLord","source":{"greekPresented":"κύριε κύριε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the doubled address sound?","summary":"Repeating Kyrie expresses urgency, intimacy, or insistence. It is not a textual stutter and should remain audible.","layers":["RHETORIC","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"double","rationale":"‘Lord, Lord’ is default because the doubled vocative must remain audible as urgent, insistent confession. ‘Master, Master’ translates the authority sense of kyrios, while ‘My Lord!’ compresses the repetition and adds a possessive not written here.","evidence":{"external":null,"internal":null},"options":[{"id":"double","text":"Lord, Lord","description":"Project default · repetition retained","isDefault":true,"witnesses":null},{"id":"master","text":"Master, Master","description":"Authority meaning","isDefault":false,"witnesses":null},{"id":"myLord","text":"My Lord!","description":"Urgency compressed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Will","book":"Matthew","chapter":7,"decisionKey":"mt7Will","source":{"greekPresented":"ὁ ποιῶν τὸ θέλημα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who enters the kingdom of the heavens?","summary":"The present participle describes the person doing the Father’s will, contrasting verbal confession with enacted allegiance.","layers":["GRAMMAR","ETHICS","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"doing","rationale":"‘The one doing the will of my Father’ is default because the present participle portrays enacted and continuing obedience in contrast with verbal confession. ‘The one who does’ is idiomatic, while ‘practicing what my Father desires’ interprets both action and thelēma.","evidence":{"external":null,"internal":null},"options":[{"id":"doing","text":"the one doing the will of my Father","description":"Project default · ongoing action","isDefault":true,"witnesses":null},{"id":"does","text":"the one who does my Father’s will","description":"Natural English","isDefault":false,"witnesses":null},{"id":"practices","text":"the one practicing what my Father desires","description":"Embodiment foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Powers","book":"Matthew","chapter":7,"decisionKey":"mt7Powers","source":{"greekPresented":"δυνάμεις πολλὰς ἐποιήσαμεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do rejected claimants say they performed?","summary":"Dynameis literally means powers and commonly denotes mighty works or miracles as manifestations of power.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"powers","rationale":"‘Performed many powers’ is default because dynameis literally names manifestations of power and lets Matthew’s characteristic term remain visible. ‘Mighty works’ expands the idiom naturally, while ‘miracles’ identifies the event category and loses the repeated power vocabulary.","evidence":{"external":null,"internal":null},"options":[{"id":"powers","text":"performed many powers","description":"Project default · noun exposed","isDefault":true,"witnesses":null},{"id":"works","text":"did many mighty works","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"miracles","text":"performed many miracles","description":"Event category","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Knew","book":"Matthew","chapter":7,"decisionKey":"mt7Knew","source":{"greekPresented":"οὐδέποτε ἔγνων ὑμᾶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus deny about the claimants?","summary":"Ginōskō can mean know, recognize, or have relationship with. ‘Never’ makes the denial extend across the whole claimed history.","layers":["LEXICON","RELATION","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"knew","rationale":"‘I never knew you’ is default because ginōskō carries recognition and relationship without requiring English to specify exactly which dimension is denied. ‘Recognized you as mine’ foregrounds allegiance, while ‘was in relationship with you’ states relational meaning explicitly.","evidence":{"external":null,"internal":null},"options":[{"id":"knew","text":"I never knew you","description":"Project default · relational breadth","isDefault":true,"witnesses":null},{"id":"recognized","text":"I never recognized you as mine","description":"Allegiance explicit","isDefault":false,"witnesses":null},{"id":"relation","text":"I was never in relationship with you","description":"Sense exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Lawlessness","book":"Matthew","chapter":7,"decisionKey":"mt7Lawlessness","source":{"greekPresented":"οἱ ἐργαζόμενοι τὴν ἀνομίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do those sent away practice?","summary":"Anomia is lawlessness—the condition or practice of acting without regard for divine law—not merely isolated wrongdoing.","layers":["LANGUAGE","ETHICS","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"lawlessness","rationale":"‘You who practice lawlessness’ is default because the participle describes ongoing work and anomia names disregard of law rather than isolated failure. ‘Workers of evil’ gives the broad moral result, while ‘work without law’ exposes the compound’s components.","evidence":{"external":null,"internal":null},"options":[{"id":"lawlessness","text":"you who practice lawlessness","description":"Project default · word-family","isDefault":true,"witnesses":null},{"id":"evil","text":"you workers of evil","description":"Broad moral result","isDefault":false,"witnesses":null},{"id":"without","text":"you who work without law","description":"Compound exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Builder","book":"Matthew","chapter":7,"decisionKey":"mt7Builder","source":{"greekPresented":"ὁμοιωθήσεται / ὁμοιώσω αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is the hearer ‘likened’ to a wise man, or does Jesus say ‘I will liken him’?","summary":"The principal readings differ in voice and agency. The passive ‘will be likened’ has strong early support; ‘I will liken him’ is familiar from the later tradition and makes Jesus the explicit comparer.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"medium","defaultOptionId":"passive","rationale":"The passive ‘will be likened’ is the working default because it has important early support and is the less explicit form. ‘I will liken him’ is ancient and widespread, so the decision remains medium confidence.","evidence":{"external":"Passive form: B, Z, Θ, family 1, 33 and important versions; active ‘I will liken him’: א, C, L, W, family 13 and the Byzantine tradition.","internal":"The active form supplies Jesus as the obvious agent and smooths the sentence. Conversely, scribes could assimilate the saying to passive comparison formulas, so internal evidence is not decisive."},"options":[{"id":"passive","text":"will be likened to a discerning man","description":"Project default · passive early reading","isDefault":true,"witnesses":"ὁμοιωθήσεται · B, Z, Θ, family 1, 33, important versions"},{"id":"active","text":"I will liken him to a discerning man","description":"Explicit speaker as agent","isDefault":false,"witnesses":"ὁμοιώσω αὐτόν · א, C, L, W, family 13, Byzantine tradition"},{"id":"open","text":"will be likened [I will liken him] to a discerning man","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both verbal forms shown"}],"revisionHistory":[]},
{"id":"matthew.7.mt7Rock","book":"Matthew","chapter":7,"decisionKey":"mt7Rock","source":{"greekPresented":"ἐπὶ τὴν πέτραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Upon what did the discerning man build?","summary":"Petra is bedrock or a mass of rock, distinct from a movable stone. The definite article points to a stable foundation.","layers":["LEXICON","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"bedrock","rationale":"‘Upon the bedrock’ is default because petra denotes a rock mass or rocky foundation rather than a portable stone and the article points to the stable base. ‘On the rock’ is traditional and concise, while ‘on a rock foundation’ makes function explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"bedrock","text":"upon the bedrock","description":"Project default · foundation scale","isDefault":true,"witnesses":null},{"id":"rock","text":"on the rock","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"rockFoundation","text":"on a rock foundation","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Floods","book":"Matthew","chapter":7,"decisionKey":"mt7Floods","source":{"greekPresented":"οἱ ποταμοὶ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What struck the two houses after the rain?","summary":"Potamoi are rivers or torrents. In a storm context they are floodwaters surging against the building.","layers":["LEXICON","NATURE","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"torrents","rationale":"‘The torrents came’ is default because plural potamoi literally names rivers and, in the storm sequence, evokes violent rushing water. ‘Floods came’ gives the event’s result, while ‘rivers rose’ preserves the noun and supplies the motion.","evidence":{"external":null,"internal":null},"options":[{"id":"torrents","text":"the torrents came","description":"Project default · violent flow","isDefault":true,"witnesses":null},{"id":"floods","text":"the floods came","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"rivers","text":"the rivers rose","description":"Noun retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Fall","book":"Matthew","chapter":7,"decisionKey":"mt7Fall","source":{"greekPresented":"ἡ πτῶσις αὐτῆς μεγάλη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the foolish builder’s house end?","summary":"Matthew concludes with the noun ‘fall’ and the adjective ‘great,’ giving the collapse a final emphatic weight.","layers":["GRAMMAR","RHETORIC","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"great","rationale":"‘Great was its fall’ is default because it preserves Matthew’s concluding noun, possessive, and emphatic predicate adjective. ‘It fell with a great crash’ converts the noun to a verb and adds sound, while ‘its collapse was enormous’ is natural but less formally direct.","evidence":{"external":null,"internal":null},"options":[{"id":"great","text":"great was its fall","description":"Project default · Greek order","isDefault":true,"witnesses":null},{"id":"crash","text":"it fell with a great crash","description":"Audible result","isDefault":false,"witnesses":null},{"id":"collapse","text":"its collapse was enormous","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Authority","book":"Matthew","chapter":7,"decisionKey":"mt7Authority","source":{"greekPresented":"ὡς ἐξουσίαν ἔχων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did Jesus teach?","summary":"Exousia is authorized capacity, right, or authority. The participle says he possessed it, unlike teachers who depended on cited chains of interpretation.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"authority","rationale":"‘As one having authority’ is default because the participle says Jesus possesses exousia, an authorized capacity or right, and preserves the comparison’s form. ‘As one who was authorized’ implies a granting agent, while ‘with authority of his own’ interprets the contrast with the scribes.","evidence":{"external":null,"internal":null},"options":[{"id":"authority","text":"as one having authority","description":"Project default · possession retained","isDefault":true,"witnesses":null},{"id":"authorized","text":"as one who was authorized","description":"Granted status","isDefault":false,"witnesses":null},{"id":"own","text":"with authority of his own","description":"Contrast interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.7.mt7Scribes","book":"Matthew","chapter":7,"decisionKey":"mt7Scribes","source":{"greekPresented":"οὐχ ὡς οἱ γραμματεῖς αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who form the contrast with Jesus’ authoritative teaching?","summary":"The possessive says ‘their scribes’—the recognized textual experts who taught the crowds. English can preserve the social relation or foreground their interpretive role.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"their","rationale":"‘Not as their scribes’ is default because it retains both grammateis and the possessive linking these recognized textual experts to the crowds. ‘Legal experts’ foregrounds Torah interpretation, while ‘the scribes who taught them’ explains the social relation and adds the teaching verb.","evidence":{"external":null,"internal":null},"options":[{"id":"their","text":"not as their scribes","description":"Project default · possessive retained","isDefault":true,"witnesses":null},{"id":"experts","text":"not like their legal experts","description":"Torah role exposed","isDefault":false,"witnesses":null},{"id":"teachers","text":"not like the scribes who taught them","description":"Relationship explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Leprosy","book":"Matthew","chapter":8,"decisionKey":"mt8Leprosy","source":{"greekPresented":"λεπρός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the afflicted man’s condition be named?","summary":"Lepros covers a range of visible scaling skin conditions under ancient purity categories. It is not limited to modern Hansen’s disease.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"skin","rationale":"‘A man with a skin disease’ is default because lepros covered several visible scaling conditions within ancient purity practice and should not be equated automatically with modern Hansen’s disease. Traditional ‘leper’ is compact but medically misleading, while ‘ritually unclean man’ foregrounds social status and leaves the physical condition unnamed.","evidence":{"external":null,"internal":null},"options":[{"id":"skin","text":"a man with a skin disease","description":"Project default · historical breadth","isDefault":true,"witnesses":null},{"id":"leper","text":"a leper","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"unclean","text":"a ritually unclean man","description":"Social status foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Homage","book":"Matthew","chapter":8,"decisionKey":"mt8Homage","source":{"greekPresented":"προσεκύνει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the afflicted man do before Jesus?","summary":"Proskyneō describes bowing or prostrating oneself and can express homage, supplication, or worship depending on context.","layers":["LEXICON","GESTURE","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"bowed","rationale":"‘Bowed down before him’ is default because proskyneō first names a bodily act of prostration whose significance must be read from context. ‘Paid homage’ interprets the honor expressed, while ‘worshiped’ closes the action into an explicitly religious category.","evidence":{"external":null,"internal":null},"options":[{"id":"bowed","text":"bowed down before him","description":"Project default · physical action","isDefault":true,"witnesses":null},{"id":"homage","text":"paid him homage","description":"Honor foregrounded","isDefault":false,"witnesses":null},{"id":"worshiped","text":"worshiped him","description":"Religious interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Willing","book":"Matthew","chapter":8,"decisionKey":"mt8Willing","source":{"greekPresented":"θέλω","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ one-word response sound?","summary":"The present verb says ‘I will it’ or ‘I am willing.’ It directly answers the man’s condition: ‘if you are willing.’","layers":["GRAMMAR","VOLITION","TRANSLATION"],"confidence":"high","defaultOptionId":"willing","rationale":"‘I am willing’ is default because the present thelō directly answers the man’s conditional ‘if you are willing’ in natural English. ‘I will it’ exposes volition more formally, while ‘I choose to’ foregrounds decision and requires an implied complement.","evidence":{"external":null,"internal":null},"options":[{"id":"willing","text":"I am willing","description":"Project default · direct answer","isDefault":true,"witnesses":null},{"id":"will","text":"I will it","description":"Volition exposed","isDefault":false,"witnesses":null},{"id":"choose","text":"I choose to","description":"Agency foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Cleansed","book":"Matthew","chapter":8,"decisionKey":"mt8Cleansed","source":{"greekPresented":"καθαρίσθητι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus command the man’s body and status to become?","summary":"The passive imperative means ‘be cleansed.’ It addresses both bodily restoration and removal of ritual impurity.","layers":["GRAMMAR","CULTURE","HEALING","TRANSLATION"],"confidence":"high","defaultOptionId":"cleansed","rationale":"‘Be cleansed’ is default because the aorist passive imperative preserves both bodily restoration and release from impurity status. ‘Become clean’ foregrounds the resulting state, while ‘be healed and made clean’ explains the two dimensions by expanding one Greek verb into two.","evidence":{"external":null,"internal":null},"options":[{"id":"cleansed","text":"Be cleansed","description":"Project default · passive and purity","isDefault":true,"witnesses":null},{"id":"clean","text":"Become clean","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"healed","text":"Be healed and made clean","description":"Bodily sense explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Gift","book":"Matthew","chapter":8,"decisionKey":"mt8Gift","source":{"greekPresented":"τὸ δῶρον ὃ προσέταξεν Μωϋσῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must the healed man offer?","summary":"Dōron is a gift or offering. The required sacrifice functions as evidence to the priests under the Mosaic instruction.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"offering","rationale":"‘The offering Moses commanded’ is default because dōron functions here as a prescribed cultic presentation to the priest. ‘Gift’ translates the noun directly but can sound voluntary, while ‘sacrifice prescribed by Moses’ identifies the ritual more explicitly.","evidence":{"external":null,"internal":null},"options":[{"id":"offering","text":"the offering Moses commanded","description":"Project default · cultic function","isDefault":true,"witnesses":null},{"id":"gift","text":"the gift Moses commanded","description":"Direct noun","isDefault":false,"witnesses":null},{"id":"sacrifice","text":"the sacrifice prescribed by Moses","description":"Ritual action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Centurion","book":"Matthew","chapter":8,"decisionKey":"mt8Centurion","source":{"greekPresented":"ἑκατόνταρχος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who approaches Jesus in Capernaum?","summary":"A hekatontarchos is an officer associated with command of roughly one hundred soldiers, though actual unit sizes varied.","layers":["LANGUAGE","HISTORY","TRANSLATION"],"confidence":"high","defaultOptionId":"centurion","rationale":"‘A centurion’ is default because it preserves the established historical title for a hekatontarchos without pretending the officer always commanded exactly one hundred men. ‘Roman army officer’ explains the role, while ‘hundred-man commander’ exposes the Greek formation too mechanically.","evidence":{"external":null,"internal":null},"options":[{"id":"centurion","text":"a centurion","description":"Project default · historical title","isDefault":true,"witnesses":null},{"id":"officer","text":"a Roman army officer","description":"Role explicit","isDefault":false,"witnesses":null},{"id":"commander","text":"a hundred-man commander","description":"Greek formation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Servant","book":"Matthew","chapter":8,"decisionKey":"mt8Servant","source":{"greekPresented":"ὁ παῖς μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does the centurion describe as lying ill?","summary":"Pais can mean child, boy, son, or servant. The military household context favors servant, but the term can carry affection and status ambiguity.","layers":["LEXICON","CULTURE","RELATION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"servant","rationale":"‘My servant’ is default because pais can denote a child, boy, or household servant and the military household setting favors the servant sense without eliminating affection. ‘My boy’ preserves lexical breadth but is socially ambiguous, while ‘young attendant’ combines likely age and role interpretively.","evidence":{"external":null,"internal":null},"options":[{"id":"servant","text":"my servant","description":"Project default · household context","isDefault":true,"witnesses":null},{"id":"boy","text":"my boy","description":"Lexical breadth","isDefault":false,"witnesses":null},{"id":"young","text":"my young attendant","description":"Age and role","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Paralyzed","book":"Matthew","chapter":8,"decisionKey":"mt8Paralyzed","source":{"greekPresented":"παραλυτικός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What condition confines the servant?","summary":"Paralytikos describes someone paralyzed or disabled in movement. Matthew adds that he is terribly tormented.","layers":["LEXICON","HEALING","TRANSLATION"],"confidence":"high","defaultOptionId":"paralyzed","rationale":"‘Paralyzed’ is default because paralytikos directly names severe impairment of movement and Matthew separately describes the servant’s torment. ‘Unable to move’ explains function, while ‘struck with paralysis’ heightens the condition with an added event image.","evidence":{"external":null,"internal":null},"options":[{"id":"paralyzed","text":"paralyzed","description":"Project default · physical condition","isDefault":true,"witnesses":null},{"id":"disabled","text":"unable to move","description":"Function explicit","isDefault":false,"witnesses":null},{"id":"palsy","text":"struck with paralysis","description":"Condition foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8ComeHeal","book":"Matthew","chapter":8,"decisionKey":"mt8ComeHeal","source":{"greekPresented":"ἐγὼ ἐλθὼν θεραπεύσω αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Jesus promising to come, or asking whether he should come?","summary":"The unpunctuated Greek can be read as a statement, ‘I will come and heal him,’ or a question, ‘Am I to come and heal him?’ The centurion’s response works with either.","layers":["BOUNDARY","GRAMMAR","DISCOURSE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"promise","rationale":"‘I will come and heal him’ is the working default because the participial construction naturally forms a declarative offer in the exchange. With no original question mark, ‘Am I to come and heal him?’ remains grammatically possible and sharpens the centurion’s sense of unworthiness; the punctuation decision is therefore only moderate confidence.","evidence":{"external":null,"internal":null},"options":[{"id":"promise","text":"I will come and heal him","description":"Project default · declarative response","isDefault":true,"witnesses":null},{"id":"question","text":"Am I to come and heal him?","description":"Question reading","isDefault":false,"witnesses":null},{"id":"direct","text":"I—coming—will heal him","description":"Greek participle exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Authority","book":"Matthew","chapter":8,"decisionKey":"mt8Authority","source":{"greekPresented":"ὑπὸ ἐξουσίαν τασσόμενος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the centurion describe his position?","summary":"The participle means placed or stationed under authority. He understands command because he both receives and exercises it.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"placed","rationale":"‘A man placed under authority’ is default because the passive participle tassomenos portrays the centurion as stationed within an ordered hierarchy. ‘A man under authority’ is smoother, while ‘within a chain of command’ interprets the military structure rather than following the form.","evidence":{"external":null,"internal":null},"options":[{"id":"placed","text":"a man placed under authority","description":"Project default · passive status","isDefault":true,"witnesses":null},{"id":"under","text":"a man under authority","description":"Natural English","isDefault":false,"witnesses":null},{"id":"rank","text":"a man within a chain of command","description":"Military structure","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Recline","book":"Matthew","chapter":8,"decisionKey":"mt8Recline","source":{"greekPresented":"ἀνακλιθήσονται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will many from east and west do with the patriarchs?","summary":"Anaklinō means recline at table, the posture of banquet participants—not simply sit nearby.","layers":["LEXICON","CULTURE","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"recline","rationale":"‘Recline at table’ is default because anaklinō names the banquet posture rather than simply being seated nearby. ‘Feast at the table’ foregrounds the event, while ‘sit down to eat’ naturalizes the posture for modern readers.","evidence":{"external":null,"internal":null},"options":[{"id":"recline","text":"recline at table","description":"Project default · banquet posture","isDefault":true,"witnesses":null},{"id":"feast","text":"feast at the table","description":"Event foregrounded","isDefault":false,"witnesses":null},{"id":"sit","text":"sit down to eat","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8SonsKingdom","book":"Matthew","chapter":8,"decisionKey":"mt8SonsKingdom","source":{"greekPresented":"οἱ υἱοὶ τῆς βασιλείας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are cast into the outer darkness?","summary":"‘Sons of the kingdom’ is a Semitic relational phrase for those who consider the kingdom their inherited sphere.","layers":["IDIOM","CULTURE","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sons","rationale":"‘The sons of the kingdom’ is default because it preserves the Semitic relational idiom and its irony: those identified with the kingdom may be excluded. ‘Presumed heirs’ exposes that irony, while ‘those thought to belong’ explains the relationship without the kinship image.","evidence":{"external":null,"internal":null},"options":[{"id":"sons","text":"the sons of the kingdom","description":"Project default · relational idiom","isDefault":true,"witnesses":null},{"id":"heirs","text":"the presumed heirs of the kingdom","description":"Irony exposed","isDefault":false,"witnesses":null},{"id":"belong","text":"those thought to belong to the kingdom","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8OuterDark","book":"Matthew","chapter":8,"decisionKey":"mt8OuterDark","source":{"greekPresented":"τὸ σκότος τὸ ἐξώτερον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the destination outside the banquet?","summary":"The doubled article and comparative adjective depict ‘the darkness farther outside’—exclusion from the illuminated feast.","layers":["GRAMMAR","METAPHOR","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"outer","rationale":"‘The outer darkness’ is default because it preserves Matthew’s established image and the marked adjective indicating the darkness outside the illuminated banquet. ‘The darkness outside’ foregrounds exclusion, while ‘the darkness farthest out’ presses the comparative form more strongly.","evidence":{"external":null,"internal":null},"options":[{"id":"outer","text":"the outer darkness","description":"Project default · established image","isDefault":true,"witnesses":null},{"id":"outside","text":"the darkness outside","description":"Banquet contrast","isDefault":false,"witnesses":null},{"id":"farthest","text":"the darkness farthest out","description":"Comparative force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Gnashing","book":"Matthew","chapter":8,"decisionKey":"mt8Gnashing","source":{"greekPresented":"ὁ βρυγμὸς τῶν ὀδόντων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What bodily response accompanies weeping?","summary":"Brygmos is grinding, clenching, or gnashing of teeth, expressing anguish, rage, or both.","layers":["LEXICON","EMOTION","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"gnashing","rationale":"‘The gnashing of teeth’ is default because brygmos names grinding or clenching and the established phrase leaves anguish and rage both available. ‘Grinding’ is physically transparent, while ‘teeth clenched in anguish’ selects one emotional interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"gnashing","text":"the gnashing of teeth","description":"Project default · established phrase","isDefault":true,"witnesses":null},{"id":"grinding","text":"the grinding of teeth","description":"Physical action","isDefault":false,"witnesses":null},{"id":"clenching","text":"teeth clenched in anguish","description":"Emotion interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8HourAddition","book":"Matthew","chapter":8,"decisionKey":"mt8HourAddition","source":{"greekPresented":"καὶ ἰάθη ὁ παῖς ... / later expansion","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the centurion episode end with an added report from his house?","summary":"The early text says the servant was healed in that hour. Many later copies add that the centurion returned home and found the servant well, expanding the close with a narrative confirmation.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The concise healing notice is default because it has strong early support. The return-home report duplicates the same hour marker and supplies a narratively satisfying confirmation, making expansion more likely than omission.","evidence":{"external":"Short ending: א, B, C, Z, family 1, 33 and important early versions; expanded return-home report: C2, E, K, L, W, Θ, family 13 and Byzantine witnesses.","internal":"A scribe could readily add a confirmation modeled on parallel healing stories. Independent loss of the entire smooth conclusion across early streams is less likely."},"options":[{"id":"short","text":"And the servant was healed in that hour","description":"Project default · shorter early ending","isDefault":true,"witnesses":"καὶ ἰάθη ὁ παῖς ἐν τῇ ὥρᾳ ἐκείνῃ · א, B, C*, Z, family 1, 33, early versions"},{"id":"long","text":"And the servant was healed in that hour; and the centurion, returning to his house in that hour, found the servant well","description":"Expanded later ending","isDefault":false,"witnesses":"Expanded return and finding-well clause · C2, E, K, L, W, Θ, family 13, Byzantine tradition"},{"id":"open","text":"And the servant was healed in that hour [and the centurion returned home and found him well]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expansion bracketed"}],"revisionHistory":[]},
{"id":"matthew.8.mt8Fever","book":"Matthew","chapter":8,"decisionKey":"mt8Fever","source":{"greekPresented":"πυρέσσουσαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What condition afflicted Peter’s mother-in-law?","summary":"The present participle means burning with fever or being feverish, presenting the illness as active in her body.","layers":["GRAMMAR","LEXICON","HEALING","TRANSLATION"],"confidence":"high","defaultOptionId":"fever","rationale":"‘Burning with fever’ is default because the present participle pyressousan presents the fever as actively afflicting her. ‘Lying feverish’ is natural and retains the ongoing condition, while ‘sick with a fever’ gives the diagnosis without the verb’s heat imagery.","evidence":{"external":null,"internal":null},"options":[{"id":"fever","text":"burning with fever","description":"Project default · verbal force","isDefault":true,"witnesses":null},{"id":"feverish","text":"lying feverish","description":"Natural English","isDefault":false,"witnesses":null},{"id":"sick","text":"sick with a fever","description":"Condition explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Served","book":"Matthew","chapter":8,"decisionKey":"mt8Served","source":{"greekPresented":"διηκόνει αὐτῷ / αὐτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"After rising, did she serve Jesus specifically or the group?","summary":"The witnesses divide between singular ‘served him’ and plural ‘served them.’ The singular focuses on Jesus; the plural fits the household scene.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"medium","defaultOptionId":"him","rationale":"The singular ‘served him’ is default because it has strong early support and keeps Jesus as the focus. The plural ‘served them’ is also ancient and naturally reflects the full household group.","evidence":{"external":"Singular: א, B, C, Z, family 1, 33 and important versions; plural: E, K, L, W, Θ, family 13 and much of the later tradition.","internal":"Scribes could broaden the object from Jesus to the group, while singularization toward Jesus is also possible. External evidence carries the decision."},"options":[{"id":"him","text":"she was serving him","description":"Project default · singular reading","isDefault":true,"witnesses":"διηκόνει αὐτῷ · א, B, C, Z, family 1, 33, early versions"},{"id":"them","text":"she was serving them","description":"Plural household reading","isDefault":false,"witnesses":"διηκόνει αὐτοῖς · E, K, L, W, Θ, family 13, later tradition"},{"id":"open","text":"she was serving him/them","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · pronoun number shown"}],"revisionHistory":[]},
{"id":"matthew.8.mt8Took","book":"Matthew","chapter":8,"decisionKey":"mt8Took","source":{"greekPresented":"τὰς ἀσθενείας ἡμῶν ἔλαβεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew describe the servant’s relation to human weakness?","summary":"Lambanō means take or receive. Matthew’s Isaiah quotation says he took our weaknesses and carried diseases.","layers":["LEXICON","INTERTEXT","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"took","rationale":"‘He took our weaknesses’ is default because lambanō directly carries Matthew’s wording of Isaiah and leaves the precise mode of bearing open. ‘Bore our infirmities’ foregrounds burden-bearing in traditional language, while ‘took away’ interprets removal as the verb’s result.","evidence":{"external":null,"internal":null},"options":[{"id":"took","text":"he took our weaknesses","description":"Project default · direct verb","isDefault":true,"witnesses":null},{"id":"bore","text":"he bore our infirmities","description":"Burden foregrounded","isDefault":false,"witnesses":null},{"id":"removed","text":"he took away our weaknesses","description":"Result interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8OtherSide","book":"Matthew","chapter":8,"decisionKey":"mt8OtherSide","source":{"greekPresented":"ἀπελθεῖν εἰς τὸ πέραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does Jesus order the disciples to go?","summary":"To peran means the region across or the other side, understood as the opposite shore of the lake.","layers":["LEXICON","GEOGRAPHY","TRANSLATION"],"confidence":"high","defaultOptionId":"across","rationale":"‘Depart to the other side’ is default because aperchomai supplies movement away and to peran identifies the region across the lake without naming a shore. ‘Go across to the opposite shore’ makes geography explicit, while ‘region beyond’ preserves broader spatial range.","evidence":{"external":null,"internal":null},"options":[{"id":"across","text":"depart to the other side","description":"Project default · movement and region","isDefault":true,"witnesses":null},{"id":"shore","text":"go across to the opposite shore","description":"Geography explicit","isDefault":false,"witnesses":null},{"id":"beyond","text":"leave for the region beyond","description":"Lexical breadth","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Foxes","book":"Matthew","chapter":8,"decisionKey":"mt8Foxes","source":{"greekPresented":"φωλεούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do foxes possess?","summary":"Phōleoi are dens, burrows, or lairs. The contrast is with the Human One having nowhere to lay his head.","layers":["LEXICON","NATURE","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"dens","rationale":"‘Foxes have dens’ is default because phōleoi denotes animal shelters such as dens or burrows and creates the contrast with the Human One’s homelessness. ‘Holes’ is traditional but vague, while ‘lairs’ gives a wilder and more predatory tone.","evidence":{"external":null,"internal":null},"options":[{"id":"dens","text":"foxes have dens","description":"Project default · animal shelter","isDefault":true,"witnesses":null},{"id":"holes","text":"foxes have holes","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"lairs","text":"foxes have lairs","description":"Wild habitat","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8SonMan","book":"Matthew","chapter":8,"decisionKey":"mt8SonMan","source":{"greekPresented":"ὁ υἱὸς τοῦ ἀνθρώπου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ self-designation appear here?","summary":"The phrase literally means ‘the son of the human/man’ and echoes both ordinary humanity and Danielic imagery. ‘Human One’ keeps it a title without forcing gendered generic English.","layers":["LANGUAGE","INTERTEXT","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"human","rationale":"‘The Human One’ is the project default because it keeps the expression visibly titular while translating anthrōpos and preserving both ordinary-human and Danielic resonance. ‘The Son of Man’ retains the traditional title, while ‘Son of Humanity’ foregrounds collective association.","evidence":{"external":null,"internal":null},"options":[{"id":"human","text":"the Human One","description":"Project default · title and anthrōpos","isDefault":true,"witnesses":null},{"id":"son","text":"the Son of Man","description":"Traditional title","isDefault":false,"witnesses":null},{"id":"humanity","text":"the Son of Humanity","description":"Collective resonance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Dead","book":"Matthew","chapter":8,"decisionKey":"mt8Dead","source":{"greekPresented":"ἄφες τοὺς νεκροὺς θάψαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are the ‘dead’ who bury their dead?","summary":"The saying deliberately uses nekroi twice. The first is metaphorical or vocationally unresponsive; the second refers to physically dead family members.","layers":["WORDPLAY","METAPHOR","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"dead","rationale":"‘Leave the dead to bury their own dead’ is default because it preserves the deliberate repetition and lets the first use remain provocatively figurative beside the second physical one. ‘Spiritually dead’ and ‘those not following’ explain the first group by resolving the paradox for the reader.","evidence":{"external":null,"internal":null},"options":[{"id":"dead","text":"leave the dead to bury their own dead","description":"Project default · paradox retained","isDefault":true,"witnesses":null},{"id":"spiritual","text":"let the spiritually dead bury their dead","description":"First sense interpreted","isDefault":false,"witnesses":null},{"id":"others","text":"let those not following bury their own dead","description":"Discipleship meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Seismos","book":"Matthew","chapter":8,"decisionKey":"mt8Seismos","source":{"greekPresented":"σεισμὸς μέγας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What arose in the sea?","summary":"Seismos is a shaking or seismic disturbance and normally denotes an earthquake. On the sea it describes a violent upheaval, not merely ordinary wind.","layers":["LEXICON","NATURE","RHETORIC","TRANSLATION"],"confidence":"moderate","defaultOptionId":"shaking","rationale":"‘A great shaking arose in the sea’ is default because seismos literally names violent shaking and makes this scene resonate with Matthew’s earthquake language. ‘A great storm’ identifies the natural event smoothly, while ‘seaquake’ preserves seismic force in an unusual English compound.","evidence":{"external":null,"internal":null},"options":[{"id":"shaking","text":"a great shaking arose in the sea","description":"Project default · lexical image","isDefault":true,"witnesses":null},{"id":"storm","text":"a great storm arose on the sea","description":"Natural scene","isDefault":false,"witnesses":null},{"id":"quake","text":"a seaquake occurred","description":"Seismic force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Covered","book":"Matthew","chapter":8,"decisionKey":"mt8Covered","source":{"greekPresented":"ὥστε τὸ πλοῖον καλύπτεσθαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What were the waves doing to the boat?","summary":"The passive infinitive says the boat was being covered or hidden by the waves, portraying repeated inundation.","layers":["GRAMMAR","NATURE","TRANSLATION"],"confidence":"high","defaultOptionId":"covered","rationale":"‘The boat was being covered by the waves’ is default because the passive infinitive presents inundation as an ongoing process. ‘Was being swamped’ gives the danger idiomatically, while ‘the waves were burying the boat’ converts voice and intensifies the visual.","evidence":{"external":null,"internal":null},"options":[{"id":"covered","text":"the boat was being covered by the waves","description":"Project default · passive process","isDefault":true,"witnesses":null},{"id":"swamped","text":"the boat was being swamped","description":"Danger foregrounded","isDefault":false,"witnesses":null},{"id":"buried","text":"the waves were burying the boat","description":"Visual intensity","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Perishing","book":"Matthew","chapter":8,"decisionKey":"mt8Perishing","source":{"greekPresented":"ἀπολλύμεθα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples cry is happening?","summary":"The present middle form means ‘we are perishing,’ being destroyed, or being lost. The danger is pictured as already underway.","layers":["GRAMMAR","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"perishing","rationale":"‘We are perishing!’ is default because the present middle verb depicts destruction already underway and retains the disciples’ urgent register. ‘We are going to die’ makes the expected outcome explicit, while ‘we are being lost’ is formally possible but unnatural in this scene.","evidence":{"external":null,"internal":null},"options":[{"id":"perishing","text":"We are perishing!","description":"Project default · ongoing crisis","isDefault":true,"witnesses":null},{"id":"dying","text":"We are going to die!","description":"Outcome explicit","isDefault":false,"witnesses":null},{"id":"lost","text":"We are being lost!","description":"Lexical form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8LittleFaith","book":"Matthew","chapter":8,"decisionKey":"mt8LittleFaith","source":{"greekPresented":"ὀλιγόπιστοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the frightened disciples?","summary":"The compound means ‘little-faith ones,’ rebuking insufficient trust rather than total unbelief.","layers":["LANGUAGE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"little","rationale":"‘Little-faith ones’ is default because it exposes Matthew’s compact compound oligopistoi and rebukes deficient trust rather than total unbelief. ‘You of little faith’ is established English, while ‘you who trust so little’ converts the address into a relational explanation.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"little-faith ones","description":"Project default · compound exposed","isDefault":true,"witnesses":null},{"id":"faith","text":"you of little faith","description":"Natural English","isDefault":false,"witnesses":null},{"id":"trust","text":"you who trust so little","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Rebuked","book":"Matthew","chapter":8,"decisionKey":"mt8Rebuked","source":{"greekPresented":"ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the wind and sea?","summary":"Epitimaō means rebuke or censure and treats the chaotic elements as subjects under command.","layers":["LEXICON","PERSONIFICATION","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"rebuked","rationale":"‘Rebuked the winds and the sea’ is default because epitimaō is speech of censure and presents chaotic elements as subjects under authority. ‘Commanded’ explains the function, while ‘ordered ... silent’ supplies the intended result.","evidence":{"external":null,"internal":null},"options":[{"id":"rebuked","text":"rebuked the winds and the sea","description":"Project default · authority speech","isDefault":true,"witnesses":null},{"id":"commanded","text":"commanded the winds and sea","description":"Function exposed","isDefault":false,"witnesses":null},{"id":"silenced","text":"ordered the winds and sea silent","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Calm","book":"Matthew","chapter":8,"decisionKey":"mt8Calm","source":{"greekPresented":"γαλήνη μεγάλη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What followed Jesus’ rebuke?","summary":"Galēnē is calm, stillness, or tranquility. ‘Great calm’ directly reverses the ‘great shaking.’","layers":["LEXICON","RHETORIC","NATURE","TRANSLATION"],"confidence":"high","defaultOptionId":"calm","rationale":"‘A great calm’ is default because galēnē names stillness and megale directly reverses the preceding ‘great shaking.’ ‘Profound stillness’ gives the sensory effect, while ‘the sea became completely quiet’ explains the result and loses the repeated adjective.","evidence":{"external":null,"internal":null},"options":[{"id":"calm","text":"a great calm","description":"Project default · narrative reversal","isDefault":true,"witnesses":null},{"id":"stillness","text":"a profound stillness","description":"Sensory effect","isDefault":false,"witnesses":null},{"id":"quiet","text":"the sea became completely quiet","description":"Result explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Region","book":"Matthew","chapter":8,"decisionKey":"mt8Region","source":{"greekPresented":"τὴν χώραν τῶν Γαδαρηνῶν / Γερασηνῶν / Γεργεσηνῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which regional name stands in the demon episode?","summary":"The manuscript tradition preserves three principal place-names. Gadarenes has strong early Matthew support; Gerasenes aligns with Mark and Luke; Gergesenes may reflect an attempt to locate the scene more plausibly near the lake.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"gadarenes","rationale":"Gadarenes is the working default because it has strong support in Matthew and distinguishes his form from Mark and Luke. The place-name tradition is deeply divided, and geography likely influenced scribes in several directions.","evidence":{"external":"Gadarenes: B, C, M, Θ and a substantial Matthew stream; Gerasenes: א, L and witnesses aligned with Mark/Luke; Gergesenes: later witnesses including W and much Byzantine support.","internal":"Gerasenes can arise through Synoptic harmonization; Gergesenes through geographic correction. Yet similar place-names and local uncertainty make accidental change plausible, so confidence remains low."},"options":[{"id":"gadarenes","text":"the region of the Gadarenes","description":"Project default · strong Matthew support","isDefault":true,"witnesses":"Γαδαρηνῶν · B, C, M, Θ and substantial Matthew support"},{"id":"gerasenes","text":"the region of the Gerasenes","description":"Synoptic reading","isDefault":false,"witnesses":"Γερασηνῶν · א, L and Synoptic-aligned witnesses"},{"id":"gergesenes","text":"the region of the Gergesenes","description":"Geographic harmonization","isDefault":false,"witnesses":"Γεργεσηνῶν · W and broad later/Byzantine support"},{"id":"open","text":"the region of the Gadarenes [Gerasenes/Gergesenes]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · all principal names shown"}],"revisionHistory":[]},
{"id":"matthew.8.mt8Demonized","book":"Matthew","chapter":8,"decisionKey":"mt8Demonized","source":{"greekPresented":"δύο δαιμονιζόμενοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the two men be described?","summary":"The participle means being demonized or under demonic influence. ‘Possessed’ can imply a total-control theory the Greek itself does not specify.","layers":["GRAMMAR","LEXICON","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"demonized","rationale":"‘Two men being demonized’ is default because the participle describes an experienced condition or influence without defining a total-control theory. ‘Oppressed by demons’ interprets the relation as pressure, while traditional ‘demon-possessed’ can imply a stronger metaphysical model than the form itself specifies.","evidence":{"external":null,"internal":null},"options":[{"id":"demonized","text":"two men being demonized","description":"Project default · Greek form","isDefault":true,"witnesses":null},{"id":"oppressed","text":"two men oppressed by demons","description":"Influence foregrounded","isDefault":false,"witnesses":null},{"id":"possessed","text":"two demon-possessed men","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8BeforeTime","book":"Matthew","chapter":8,"decisionKey":"mt8BeforeTime","source":{"greekPresented":"πρὸ καιροῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the demons say about the timing of torment?","summary":"Kairos is an appointed or decisive time. Their question assumes a fixed future moment and protests that Jesus has arrived before it.","layers":["LEXICON","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"appointed","rationale":"‘Before the appointed time’ is default because kairos denotes a decisive or fitting moment rather than time in the abstract. ‘Before the time’ is compact but hides that quality, while ‘before the proper moment’ foregrounds scheduled fitness.","evidence":{"external":null,"internal":null},"options":[{"id":"appointed","text":"before the appointed time","description":"Project default · decisive timing","isDefault":true,"witnesses":null},{"id":"time","text":"before the time","description":"Compact English","isDefault":false,"witnesses":null},{"id":"proper","text":"before the proper moment","description":"Schedule foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Pigs","book":"Matthew","chapter":8,"decisionKey":"mt8Pigs","source":{"greekPresented":"ἀγέλη χοίρων πολλῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was feeding at a distance?","summary":"Agelē is a herd, and pollōn says many pigs. The animals’ presence marks a predominantly non-Judean setting.","layers":["GRAMMAR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"large","rationale":"‘A large herd of pigs’ is default because the plural adjective pollōn marks quantity and natural English lets it modify the herd collectively. ‘A herd of many pigs’ follows the Greek relation more mechanically, while ‘a great herd of swine’ is traditional and archaic.","evidence":{"external":null,"internal":null},"options":[{"id":"large","text":"a large herd of pigs","description":"Project default · quantity and noun","isDefault":true,"witnesses":null},{"id":"many","text":"a herd of many pigs","description":"Greek form","isDefault":false,"witnesses":null},{"id":"swine","text":"a great herd of swine","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.8.mt8Rushed","book":"Matthew","chapter":8,"decisionKey":"mt8Rushed","source":{"greekPresented":"ὥρμησεν ... κατὰ τοῦ κρημνοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the herd move into the sea?","summary":"Hormaō means rush, charge, or hurl oneself. Krēmnos is a steep bank or cliff.","layers":["LEXICON","NATURE","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"rushed","rationale":"‘Rushed down the steep bank’ is default because hormaō gives forceful motion and krēmnos names a precipitous slope or cliff. ‘Charged over the cliff’ heightens violence and verticality, while ‘plunged down the slope’ foregrounds the result.","evidence":{"external":null,"internal":null},"options":[{"id":"rushed","text":"rushed down the steep bank","description":"Project default · force and terrain","isDefault":true,"witnesses":null},{"id":"charged","text":"charged over the cliff","description":"Violence foregrounded","isDefault":false,"witnesses":null},{"id":"plunged","text":"plunged down the slope","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9OwnCity","book":"Matthew","chapter":9,"decisionKey":"mt9OwnCity","source":{"greekPresented":"τὴν ἰδίαν πόλιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does Jesus go after crossing the sea?","summary":"The phrase says ‘his own city,’ referring in Matthew’s narrative to Capernaum rather than Nazareth.","layers":["IDIOM","GEOGRAPHY","DISCOURSE","TRANSLATION"],"confidence":"high","defaultOptionId":"own","rationale":"‘His own city’ is default because it preserves Matthew’s relational phrase and lets the narrative identify Capernaum from Jesus’ established base there. ‘Capernaum, his own city’ supplies the referent, while ‘home city’ emphasizes belonging and can misleadingly suggest Nazareth.","evidence":{"external":null,"internal":null},"options":[{"id":"own","text":"his own city","description":"Project default · narrative phrase","isDefault":true,"witnesses":null},{"id":"capernaum","text":"Capernaum, his own city","description":"Referent explicit","isDefault":false,"witnesses":null},{"id":"home","text":"his home city","description":"Belonging foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Paralytic","book":"Matthew","chapter":9,"decisionKey":"mt9Paralytic","source":{"greekPresented":"παραλυτικόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the man on the bed be described?","summary":"Paralytikos describes a person disabled by paralysis.","layers":["LEXICON","HEALING","TRANSLATION"],"confidence":"high","defaultOptionId":"paralyzed","rationale":"‘A paralyzed man’ is default because it translates paralytikos while naming the person before the condition. ‘A paralytic’ is compact but labels the person by disability, while ‘a man unable to move’ explains function and may overstate complete immobility.","evidence":{"external":null,"internal":null},"options":[{"id":"paralyzed","text":"a paralyzed man","description":"Project default · person first","isDefault":true,"witnesses":null},{"id":"paralytic","text":"a paralytic","description":"Compact Greek form","isDefault":false,"witnesses":null},{"id":"unable","text":"a man unable to move","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Courage","book":"Matthew","chapter":9,"decisionKey":"mt9Courage","source":{"greekPresented":"θάρσει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus first tell the man?","summary":"Tharsei means take courage, be encouraged, or have confidence.","layers":["LEXICON","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"courage","rationale":"‘Take courage’ is default because the imperative tharsei calls the man into active confidence before either forgiveness or healing is announced. ‘Take heart’ is an established idiom, while ‘be encouraged’ foregrounds the resulting state in passive form.","evidence":{"external":null,"internal":null},"options":[{"id":"courage","text":"Take courage","description":"Project default · active command","isDefault":true,"witnesses":null},{"id":"heart","text":"Take heart","description":"Traditional idiom","isDefault":false,"witnesses":null},{"id":"encouraged","text":"Be encouraged","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Forgiven","book":"Matthew","chapter":9,"decisionKey":"mt9Forgiven","source":{"greekPresented":"ἀφίενταί σου αἱ ἁμαρτίαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the man’s sins?","summary":"The present passive says his sins are being released or forgiven.","layers":["GRAMMAR","LEXICON","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"forgiven","rationale":"‘Your sins are forgiven’ is default because the present passive states release while leaving the acting agent reverently unstated. ‘Your sins are released’ exposes aphiēmi’s image, while ‘sent away from you’ foregrounds removal and expands the construction.","evidence":{"external":null,"internal":null},"options":[{"id":"forgiven","text":"your sins are forgiven","description":"Project default · divine passive","isDefault":true,"witnesses":null},{"id":"released","text":"your sins are released","description":"Lexical image","isDefault":false,"witnesses":null},{"id":"sentAway","text":"your sins are sent away from you","description":"Removal foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Blasphemes","book":"Matthew","chapter":9,"decisionKey":"mt9Blasphemes","source":{"greekPresented":"οὗτος βλασφημεῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the scribes accuse Jesus of doing?","summary":"Blasphēmeō means speak harmfully, slander, or dishonor God.","layers":["LEXICON","CULTURE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"blasphemes","rationale":"‘This one blasphemes’ is default because it retains the scribes’ formal charge that Jesus dishonors God by claiming divine prerogative. ‘Dishonors God’ supplies the implied object, while ‘speaks profanely’ narrows the charge toward irreverent speech.","evidence":{"external":null,"internal":null},"options":[{"id":"blasphemes","text":"This one blasphemes","description":"Project default · charge retained","isDefault":true,"witnesses":null},{"id":"dishonors","text":"This man dishonors God","description":"Object interpreted","isDefault":false,"witnesses":null},{"id":"profane","text":"This one speaks profanely","description":"Speech foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Easier","book":"Matthew","chapter":9,"decisionKey":"mt9Easier","source":{"greekPresented":"τί ... εὐκοπώτερον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus frame the two sayings?","summary":"Eukopōteros means easier or less laborious.","layers":["LEXICON","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"easier","rationale":"‘Which is easier?’ is default because eukopōteron directly compares the two sayings and lets Jesus’ following demonstration define the issue. ‘Less difficult’ is formally clear, while ‘simpler to say’ makes explicit that the comparison concerns utterance and verification.","evidence":{"external":null,"internal":null},"options":[{"id":"easier","text":"Which is easier?","description":"Project default · comparison","isDefault":true,"witnesses":null},{"id":"less","text":"Which is less difficult?","description":"Lexical force","isDefault":false,"witnesses":null},{"id":"simpler","text":"Which is simpler to say?","description":"Speech foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Authority","book":"Matthew","chapter":9,"decisionKey":"mt9Authority","source":{"greekPresented":"ἐξουσίαν ... ἀφιέναι ἁμαρτίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the Human One possess on earth?","summary":"Exousia is the authorized capacity or right to forgive sins.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"authority","rationale":"‘Authority on earth to forgive sins’ is default because exousia names authorized capacity or right rather than raw force. ‘The right ... to release sins’ foregrounds authorization and lexical imagery, while ‘power’ stresses capacity and blurs Matthew’s category.","evidence":{"external":null,"internal":null},"options":[{"id":"authority","text":"authority on earth to forgive sins","description":"Project default · category retained","isDefault":true,"witnesses":null},{"id":"right","text":"the right on earth to release sins","description":"Authorization foregrounded","isDefault":false,"witnesses":null},{"id":"power","text":"power on earth to forgive sins","description":"Capacity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Bed","book":"Matthew","chapter":9,"decisionKey":"mt9Bed","source":{"greekPresented":"κλίνην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the healed man carry home?","summary":"Klinē is a bed, couch, or sleeping mat; the setting favors a portable pallet.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"pallet","rationale":"‘Your pallet’ is default because klinē can denote a portable bed or couch and the healed man can carry it home. ‘Bed’ preserves the general noun, while ‘sleeping mat’ identifies a plausible lightweight form more specifically.","evidence":{"external":null,"internal":null},"options":[{"id":"pallet","text":"your pallet","description":"Project default · portable bed","isDefault":true,"witnesses":null},{"id":"bed","text":"your bed","description":"General noun","isDefault":false,"witnesses":null},{"id":"mat","text":"your sleeping mat","description":"Object explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Glorified","book":"Matthew","chapter":9,"decisionKey":"mt9Glorified","source":{"greekPresented":"ἐδόξασαν τὸν θεόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the crowds respond?","summary":"Doxazō means glorify, honor, or ascribe weight to.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"glorified","rationale":"‘They glorified God’ is default because doxazō is Matthew’s established verb for publicly ascribing honor and weight to God. ‘Honored’ exposes the meaning, while ‘praised’ foregrounds vocal response even though the verb is broader.","evidence":{"external":null,"internal":null},"options":[{"id":"glorified","text":"they glorified God","description":"Project default · established verb","isDefault":true,"witnesses":null},{"id":"honored","text":"they honored God","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"praised","text":"they praised God","description":"Vocal response","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9TaxOffice","book":"Matthew","chapter":9,"decisionKey":"mt9TaxOffice","source":{"greekPresented":"ἐπὶ τὸ τελώνιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where was Matthew sitting?","summary":"Telōnion is a toll station, customs office, or tax booth.","layers":["LEXICON","HISTORY","ECONOMY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"toll","rationale":"‘At the toll office’ is default because telōnion commonly names a collection station for customs or transit duties, not only modern income tax. ‘Tax booth’ is familiar, while ‘customs station’ foregrounds trade and border collection.","evidence":{"external":null,"internal":null},"options":[{"id":"toll","text":"at the toll office","description":"Project default · likely function","isDefault":true,"witnesses":null},{"id":"tax","text":"at the tax booth","description":"Familiar English","isDefault":false,"witnesses":null},{"id":"customs","text":"at the customs station","description":"Trade setting","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Follow","book":"Matthew","chapter":9,"decisionKey":"mt9Follow","source":{"greekPresented":"ἀκολούθει μοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How direct is Jesus’ call to Matthew?","summary":"The present imperative calls Matthew to join behind Jesus and continue as a disciple.","layers":["GRAMMAR","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"follow","rationale":"‘Follow me’ is default because the present imperative directly calls Matthew to come behind Jesus in continuing discipleship. ‘Come, follow me’ supplies movement, while ‘become my follower’ turns the command into an explicit role description.","evidence":{"external":null,"internal":null},"options":[{"id":"follow","text":"Follow me","description":"Project default · direct command","isDefault":true,"witnesses":null},{"id":"come","text":"Come, follow me","description":"Movement explicit","isDefault":false,"witnesses":null},{"id":"disciple","text":"Become my follower","description":"Role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Reclining","book":"Matthew","chapter":9,"decisionKey":"mt9Reclining","source":{"greekPresented":"ἀνακειμένου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was Jesus doing in the house?","summary":"Anakeimai means recline at table, the standard dining posture.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"reclining","rationale":"‘Reclining at table’ is default because anakeimai names the customary dining posture and keeps the shared-table setting visible. ‘Eating in the house’ foregrounds activity, while ‘dining at the table’ is natural but removes the posture.","evidence":{"external":null,"internal":null},"options":[{"id":"reclining","text":"reclining at table","description":"Project default · banquet posture","isDefault":true,"witnesses":null},{"id":"eating","text":"eating in the house","description":"Activity foregrounded","isDefault":false,"witnesses":null},{"id":"dining","text":"dining at the table","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Sinners","book":"Matthew","chapter":9,"decisionKey":"mt9Sinners","source":{"greekPresented":"τελῶναι καὶ ἁμαρτωλοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who reclined with Jesus?","summary":"The paired labels are tax collectors and ‘sinners,’ a socially and religiously marked category.","layers":["LANGUAGE","CULTURE","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sinners","rationale":"‘Tax collectors and sinners’ is default because it preserves the socially charged labels used by the questioners without silently endorsing or redefining them. ‘Religious outcasts’ foregrounds exclusion, while ‘known lawbreakers’ interprets the reputation behind ‘sinners.’","evidence":{"external":null,"internal":null},"options":[{"id":"sinners","text":"tax collectors and sinners","description":"Project default · labels retained","isDefault":true,"witnesses":null},{"id":"outcasts","text":"tax collectors and religious outcasts","description":"Social force","isDefault":false,"witnesses":null},{"id":"lawbreakers","text":"revenue collectors and known lawbreakers","description":"Reputation explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Mercy","book":"Matthew","chapter":9,"decisionKey":"mt9Mercy","source":{"greekPresented":"ἔλεος θέλω καὶ οὐ θυσίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does God desire rather than sacrifice?","summary":"Eleos is mercy, compassionate faithfulness, or covenant loyalty.","layers":["LEXICON","INTERTEXT","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"mercy","rationale":"‘I desire mercy and not sacrifice’ is default because it preserves Matthew’s wording of Hosea and the direct contrast between eleos and ritual offering. ‘Compassion’ emphasizes relational action, while ‘faithful love’ brings covenant loyalty within the term’s wider scriptural range.","evidence":{"external":null,"internal":null},"options":[{"id":"mercy","text":"I desire mercy and not sacrifice","description":"Project default · Hosea wording","isDefault":true,"witnesses":null},{"id":"compassion","text":"I desire compassion, not sacrifice","description":"Relational action","isDefault":false,"witnesses":null},{"id":"loyalty","text":"I desire faithful love rather than sacrifice","description":"Covenantal range","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Repentance","book":"Matthew","chapter":9,"decisionKey":"mt9Repentance","source":{"greekPresented":"καλέσαι ... ἁμαρτωλούς [εἰς μετάνοιαν]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus add ‘to repentance’?","summary":"The early Matthew text ends with calling sinners. Many later witnesses add ‘to repentance,’ likely from Luke.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The shorter mission statement is default because it has strong early support. ‘To repentance’ is easily explained as harmonization to Luke 5:32 and makes the purpose explicit.","evidence":{"external":"Without ‘to repentance’: א, B, D, N, W, family 1, 33 and important early versions; with it: C, L, Θ, family 13 and the Byzantine tradition.","internal":"The familiar Lukan phrase naturally expands Matthew. Independent omission of a useful purpose clause across diverse early witnesses is less likely."},"options":[{"id":"short","text":"I did not come to call righteous people, but sinners","description":"Project default · shorter early reading","isDefault":true,"witnesses":"καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς · א, B, D, N, W, family 1, 33, early versions"},{"id":"repent","text":"I did not come to call the righteous, but sinners to repentance","description":"Expanded familiar reading","isDefault":false,"witnesses":"... ἁμαρτωλοὺς εἰς μετάνοιαν · C, L, Θ, family 13, Byzantine tradition"},{"id":"open","text":"I did not come to call the righteous, but sinners [to repentance]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added purpose bracketed"}],"revisionHistory":[]},
{"id":"matthew.9.mt9Bridegroom","book":"Matthew","chapter":9,"decisionKey":"mt9Bridegroom","source":{"greekPresented":"οἱ υἱοὶ τοῦ νυμφῶνος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who cannot mourn while the bridegroom is present?","summary":"The phrase literally means ‘sons of the bridal chamber’—the wedding companions.","layers":["IDIOM","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sons","rationale":"‘The sons of the bridal chamber’ is default because it preserves the Semitic relational idiom and invites inspection of the wedding setting. ‘Wedding guests’ communicates function broadly, while ‘bridegroom’s attendants’ identifies the closer companion group.","evidence":{"external":null,"internal":null},"options":[{"id":"sons","text":"the sons of the bridal chamber","description":"Project default · idiom visible","isDefault":true,"witnesses":null},{"id":"guests","text":"the wedding guests","description":"Function explicit","isDefault":false,"witnesses":null},{"id":"attendants","text":"the bridegroom’s attendants","description":"Relationship foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Patch","book":"Matthew","chapter":9,"decisionKey":"mt9Patch","source":{"greekPresented":"ἐπίβλημα ῥάκους ἀγνάφου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of patch is used?","summary":"Agnaphos means unprocessed or unshrunk cloth.","layers":["LEXICON","MATERIAL","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"unshrunk","rationale":"‘A patch of unshrunk cloth’ is default because agnaphos describes fabric not yet processed so its later contraction worsens the tear. ‘New-cloth patch’ is natural but hides the material mechanism, while ‘untreated fabric’ foregrounds manufacture.","evidence":{"external":null,"internal":null},"options":[{"id":"unshrunk","text":"a patch of unshrunk cloth","description":"Project default · material behavior","isDefault":true,"witnesses":null},{"id":"new","text":"a new-cloth patch","description":"Natural English","isDefault":false,"witnesses":null},{"id":"raw","text":"a patch of untreated fabric","description":"Manufacture foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Wineskins","book":"Matthew","chapter":9,"decisionKey":"mt9Wineskins","source":{"greekPresented":"ἀσκοὺς παλαιούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What containers cannot hold new wine?","summary":"Askoi are animal-skin containers that lose elasticity with age.","layers":["LEXICON","MATERIAL","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"skins","rationale":"‘Old wineskins’ is default because askoi were animal-skin vessels whose lost elasticity explains the bursting image. ‘Leather wine bags’ makes the object explicit, while ‘worn wine containers’ foregrounds function and removes the historical material.","evidence":{"external":null,"internal":null},"options":[{"id":"skins","text":"old wineskins","description":"Project default · historical container","isDefault":true,"witnesses":null},{"id":"bags","text":"old leather wine bags","description":"Object explicit","isDefault":false,"witnesses":null},{"id":"containers","text":"worn wine containers","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Ruler","book":"Matthew","chapter":9,"decisionKey":"mt9Ruler","source":{"greekPresented":"ἄρχων εἷς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who approaches Jesus about his daughter?","summary":"Archōn means ruler, official, or leader. Matthew does not name him here.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"ruler","rationale":"‘One ruler’ is default because Matthew gives both archōn and heis without naming or specifying the office. ‘Community leader’ supplies likely social context, while ‘an official’ preserves broad status but drops the marked numeral.","evidence":{"external":null,"internal":null},"options":[{"id":"ruler","text":"one ruler","description":"Project default · noun and numeral","isDefault":true,"witnesses":null},{"id":"leader","text":"a community leader","description":"Role contextualized","isDefault":false,"witnesses":null},{"id":"official","text":"an official","description":"Broad status","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9DaughterDied","book":"Matthew","chapter":9,"decisionKey":"mt9DaughterDied","source":{"greekPresented":"ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happened to the ruler’s daughter?","summary":"Teleutaō means reach one’s end or die; arti means just now.","layers":["LEXICON","TIME","TRANSLATION"],"confidence":"high","defaultOptionId":"died","rationale":"‘My daughter has just died’ is default because teleutaō states that her life ended and arti marks the event as immediate. ‘Her life has just ended’ exposes the verb’s form, while ‘died moments ago’ interprets the time expression more precisely than the Greek does.","evidence":{"external":null,"internal":null},"options":[{"id":"died","text":"my daughter has just died","description":"Project default · completed event","isDefault":true,"witnesses":null},{"id":"ended","text":"my daughter’s life has just ended","description":"Verb exposed","isDefault":false,"witnesses":null},{"id":"moments","text":"my daughter died moments ago","description":"Immediacy foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Live","book":"Matthew","chapter":9,"decisionKey":"mt9Live","source":{"greekPresented":"ζήσεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the ruler believe will follow Jesus’ touch?","summary":"The future verb means she will live and continue living.","layers":["GRAMMAR","HEALING","TRANSLATION"],"confidence":"high","defaultOptionId":"live","rationale":"‘She will live’ is default because the future zēsetai directly states the ruler’s confidence in restored life. ‘Come back to life’ makes revival explicit, while ‘be alive again’ foregrounds the resulting state and supplies ‘again.’","evidence":{"external":null,"internal":null},"options":[{"id":"live","text":"she will live","description":"Project default · future result","isDefault":true,"witnesses":null},{"id":"revive","text":"she will come back to life","description":"Restoration explicit","isDefault":false,"witnesses":null},{"id":"again","text":"she will be alive again","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Flow","book":"Matthew","chapter":9,"decisionKey":"mt9Flow","source":{"greekPresented":"αἱμορροοῦσα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the woman’s long illness described?","summary":"The participle means bleeding or suffering a flow of blood.","layers":["GRAMMAR","LEXICON","HEALING","TRANSLATION"],"confidence":"high","defaultOptionId":"bleeding","rationale":"‘A woman bleeding for twelve years’ is default because the present participle haimorroousa describes the continuing bodily condition directly. ‘A flow of blood’ preserves the Greek image, while ‘suffering hemorrhage’ uses more clinical English.","evidence":{"external":null,"internal":null},"options":[{"id":"bleeding","text":"a woman bleeding for twelve years","description":"Project default · direct condition","isDefault":true,"witnesses":null},{"id":"flow","text":"a woman with a twelve-year flow of blood","description":"Greek image","isDefault":false,"witnesses":null},{"id":"hemorrhage","text":"a woman suffering hemorrhage for twelve years","description":"Clinical English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Fringe","book":"Matthew","chapter":9,"decisionKey":"mt9Fringe","source":{"greekPresented":"τοῦ κρασπέδου τοῦ ἱματίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the woman touch?","summary":"Kraspedon is the edge, fringe, or tassel of a garment and may evoke commanded corner tassels.","layers":["LEXICON","CULTURE","INTERTEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"tassel","rationale":"‘The tassel of his garment’ is default because kraspedon can identify the corner tassel associated with Judean dress and scriptural command. ‘Fringe of his cloak’ is traditional, while ‘edge of his outer garment’ preserves the broad physical sense without the cultural inference.","evidence":{"external":null,"internal":null},"options":[{"id":"tassel","text":"the tassel of his garment","description":"Project default · Judean practice","isDefault":true,"witnesses":null},{"id":"fringe","text":"the fringe of his cloak","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"edge","text":"the edge of his outer garment","description":"Broad form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Saved","book":"Matthew","chapter":9,"decisionKey":"mt9Saved","source":{"greekPresented":"ἡ πίστις σου σέσωκέν σε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has the woman’s faith done?","summary":"Sōzō can mean save, rescue, heal, or make whole.","layers":["LEXICON","HEALING","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"saved","rationale":"‘Your faith has saved you’ is default because sōzō spans rescue, healing, and wholeness and the broader wording preserves that overlap. ‘Healed you’ names the immediate bodily result, while ‘trust has made you whole’ foregrounds relational confidence and restoration.","evidence":{"external":null,"internal":null},"options":[{"id":"saved","text":"your faith has saved you","description":"Project default · lexical breadth","isDefault":true,"witnesses":null},{"id":"healed","text":"your faith has healed you","description":"Bodily result","isDefault":false,"witnesses":null},{"id":"whole","text":"your trust has made you whole","description":"Restoration foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9FlutePlayers","book":"Matthew","chapter":9,"decisionKey":"mt9FlutePlayers","source":{"greekPresented":"τοὺς αὐλητάς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who were present at the ruler’s house?","summary":"Aulētai are flute or pipe players participating in public mourning rites.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"flute","rationale":"‘The flute players’ is default because aulētai directly identifies instrumentalists participating in mourning practice. ‘Mourning pipers’ supplies ritual function, while ‘funeral musicians’ gives the context broadly and removes the instrument.","evidence":{"external":null,"internal":null},"options":[{"id":"flute","text":"the flute players","description":"Project default · instrument","isDefault":true,"witnesses":null},{"id":"pipers","text":"the mourning pipers","description":"Ritual function","isDefault":false,"witnesses":null},{"id":"musicians","text":"the funeral musicians","description":"Context explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Sleeping","book":"Matthew","chapter":9,"decisionKey":"mt9Sleeping","source":{"greekPresented":"οὐ ... ἀπέθανεν ... ἀλλὰ καθεύδει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus describe the girl?","summary":"The sleep metaphor frames the reported death as temporary before awakening.","layers":["METAPHOR","HEALING","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"sleeping","rationale":"‘The girl did not die but is sleeping’ is default because it preserves Jesus’ direct contrast and the temporary-death metaphor that anticipates awakening. ‘She is not dead—she is asleep’ is idiomatic, while ‘her death is only sleep’ explicitly interprets the metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"sleeping","text":"the girl did not die but is sleeping","description":"Project default · contrast retained","isDefault":true,"witnesses":null},{"id":"asleep","text":"the girl is not dead—she is asleep","description":"Natural English","isDefault":false,"witnesses":null},{"id":"temporary","text":"her death is only sleep","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Laughed","book":"Matthew","chapter":9,"decisionKey":"mt9Laughed","source":{"greekPresented":"κατεγέλων αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the mourners react?","summary":"Katagelaō means laugh down at, ridicule, or mock.","layers":["LEXICON","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"ridiculed","rationale":"‘They were ridiculing him’ is default because the imperfect katagelō depicts ongoing contempt, literally laughing down at Jesus. ‘They laughed at him’ is natural, while ‘mocked him’ foregrounds hostility without the audible laughter.","evidence":{"external":null,"internal":null},"options":[{"id":"ridiculed","text":"they were ridiculing him","description":"Project default · ongoing contempt","isDefault":true,"witnesses":null},{"id":"laughed","text":"they laughed at him","description":"Natural English","isDefault":false,"witnesses":null},{"id":"mocked","text":"they mocked him","description":"Hostility foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9SonDavid","book":"Matthew","chapter":9,"decisionKey":"mt9SonDavid","source":{"greekPresented":"υἱὸς Δαυίδ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the blind men address Jesus?","summary":"Son of David is a royal and messianic designation.","layers":["TITLE","INTERTEXT","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"son","rationale":"‘Son of David’ is default because it preserves the established royal-messianic title without explaining its conclusion inside the address. ‘David’s royal heir’ foregrounds kingship, while ‘Davidic Messiah’ states the interpretive identification explicitly.","evidence":{"external":null,"internal":null},"options":[{"id":"son","text":"Son of David","description":"Project default · title retained","isDefault":true,"witnesses":null},{"id":"heir","text":"David’s royal heir","description":"Kingship exposed","isDefault":false,"witnesses":null},{"id":"messiah","text":"Davidic Messiah","description":"Interpretation explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9BelieveAble","book":"Matthew","chapter":9,"decisionKey":"mt9BelieveAble","source":{"greekPresented":"πιστεύετε ὅτι δύναμαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask the blind men to trust?","summary":"The question links trust with his capacity to act.","layers":["LEXICON","RELATION","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"trust","rationale":"‘Do you trust that I am able to do this?’ is default because pisteuō here concerns confidence in Jesus’ capacity and ‘trust’ keeps that relational force. ‘Believe I can’ is natural, while ‘have faith in my power’ expands both the object and category.","evidence":{"external":null,"internal":null},"options":[{"id":"trust","text":"Do you trust that I am able to do this?","description":"Project default · relation and capacity","isDefault":true,"witnesses":null},{"id":"believe","text":"Do you believe I can do this?","description":"Natural English","isDefault":false,"witnesses":null},{"id":"faith","text":"Do you have faith in my power to do this?","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9EyesOpened","book":"Matthew","chapter":9,"decisionKey":"mt9EyesOpened","source":{"greekPresented":"ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the restoration of sight narrated?","summary":"The passive says their eyes were opened.","layers":["GRAMMAR","HEALING","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"opened","rationale":"‘Their eyes were opened’ is default because the passive preserves Matthew’s bodily image and leaves the healing agent implicit. ‘Their sight was restored’ foregrounds result, while ‘they became able to see’ explains function and changes the voice.","evidence":{"external":null,"internal":null},"options":[{"id":"opened","text":"their eyes were opened","description":"Project default · divine passive","isDefault":true,"witnesses":null},{"id":"sight","text":"their sight was restored","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"see","text":"they became able to see","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Sternly","book":"Matthew","chapter":9,"decisionKey":"mt9Sternly","source":{"greekPresented":"ἐνεβριμήθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How strongly did Jesus warn them?","summary":"Embrimaomai is a forceful verb associated with stern warning or indignation.","layers":["LEXICON","EMOTION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sternly","rationale":"‘Sternly warned them’ is default because embrimaomai is an unusually forceful verb carrying sternness or indignation. ‘Strictly charged’ foregrounds authority in older English, while ‘insisted forcefully’ gives the pragmatic effect and softens the emotional edge.","evidence":{"external":null,"internal":null},"options":[{"id":"sternly","text":"sternly warned them","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"charged","text":"strictly charged them","description":"Authority foregrounded","isDefault":false,"witnesses":null},{"id":"insisted","text":"insisted forcefully","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Mute","book":"Matthew","chapter":9,"decisionKey":"mt9Mute","source":{"greekPresented":"κωφὸν δαιμονιζόμενον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the next man described?","summary":"Kōphos can mean mute or deaf; the following result foregrounds muteness.","layers":["LEXICON","GRAMMAR","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"mute","rationale":"‘A mute man being demonized’ is default because the narrative’s restoration of speech selects the mute sense of kōphos and the participle avoids defining total possession. ‘Unable to speak’ explains function, while ‘demon-possessed’ uses the traditional but stronger control language.","evidence":{"external":null,"internal":null},"options":[{"id":"mute","text":"a mute man being demonized","description":"Project default · narrative result","isDefault":true,"witnesses":null},{"id":"speechless","text":"a demonized man unable to speak","description":"Function explicit","isDefault":false,"witnesses":null},{"id":"possessed","text":"a mute, demon-possessed man","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9PhariseeVerse","book":"Matthew","chapter":9,"decisionKey":"mt9PhariseeVerse","source":{"greekPresented":"οἱ δὲ Φαρισαῖοι ἔλεγον ...","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the chapter include the Pharisees’ accusation?","summary":"Most witnesses contain verse 34. An important Western stream omits the whole sentence.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"medium","defaultOptionId":"include","rationale":"Including the accusation is default because it has broad, geographically diverse support and anticipates Matthew 12:24. The whole-verse omission is ancient, however, and could preserve a shorter form.","evidence":{"external":"Included: א, B, C, L, W, Θ, family 1, family 13 and the broad tradition; omitted: D, some Old Latin and related Western support.","internal":"Omission may result from a shorter Western text or from avoiding repetition with 12:24. Addition from the later parallel is also possible, keeping confidence medium."},"options":[{"id":"include","text":"But the Pharisees were saying, ‘By the ruler of the demons he casts out the demons’","description":"Project default · broad early support","isDefault":true,"witnesses":"οἱ δὲ Φαρισαῖοι ἔλεγον ... · א, B, C, L, W, Θ, families 1 and 13"},{"id":"omit","text":"⟦Verse 34 is absent in this witness stream.⟧","description":"Western omission","isDefault":false,"witnesses":"Whole sentence absent · D and related Western support"},{"id":"open","text":"[But the Pharisees said, ‘By the ruler of demons he casts out demons.’]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed sentence bracketed"}],"revisionHistory":[]},
{"id":"matthew.9.mt9Compassion","book":"Matthew","chapter":9,"decisionKey":"mt9Compassion","source":{"greekPresented":"ἐσπλαγχνίσθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What moved Jesus when he saw the crowds?","summary":"The verb describes deep visceral compassion.","layers":["LEXICON","EMOTION","BODY","TRANSLATION"],"confidence":"high","defaultOptionId":"compassion","rationale":"‘He was moved with compassion for them’ is default because splagchnizomai names a visceral inward response expressed in care. ‘Felt for them in his inward parts’ exposes the ancient body image too mechanically, while ‘deep pity’ foregrounds emotion and can imply distance.","evidence":{"external":null,"internal":null},"options":[{"id":"compassion","text":"he was moved with compassion for them","description":"Project default · embodied response","isDefault":true,"witnesses":null},{"id":"inward","text":"he felt for them in his inward parts","description":"Greek body image","isDefault":false,"witnesses":null},{"id":"pity","text":"he had deep pity on them","description":"Emotion foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Harassed","book":"Matthew","chapter":9,"decisionKey":"mt9Harassed","source":{"greekPresented":"ἐσκυλμένοι καὶ ἐρριμμένοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the crowds pictured?","summary":"The participles describe people harassed and thrown down or abandoned.","layers":["GRAMMAR","LEXICON","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"harassed","rationale":"‘Harassed and thrown down’ is default because the two passive participles preserve distinct images of being troubled and cast aside. ‘Weary and scattered’ follows a traditional pastoral interpretation, while ‘distressed and abandoned’ foregrounds social condition.","evidence":{"external":null,"internal":null},"options":[{"id":"harassed","text":"harassed and thrown down","description":"Project default · two images","isDefault":true,"witnesses":null},{"id":"weary","text":"weary and scattered","description":"Traditional sense","isDefault":false,"witnesses":null},{"id":"distressed","text":"distressed and abandoned","description":"Social condition","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Harvest","book":"Matthew","chapter":9,"decisionKey":"mt9Harvest","source":{"greekPresented":"ὁ ... θερισμὸς πολύς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus describe the mission field?","summary":"Therismos is the harvest, both crop and act of reaping.","layers":["LEXICON","METAPHOR","MISSION","TRANSLATION"],"confidence":"high","defaultOptionId":"abundant","rationale":"‘The harvest is abundant’ is default because polys marks great quantity and therismos retains both crop and reaping event. ‘The harvest is great’ is traditional, while ‘the crop is plentiful’ foregrounds produce over the work of gathering.","evidence":{"external":null,"internal":null},"options":[{"id":"abundant","text":"the harvest is abundant","description":"Project default · quantity","isDefault":true,"witnesses":null},{"id":"great","text":"the harvest is great","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"plentiful","text":"the crop is plentiful","description":"Agricultural image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.9.mt9Workers","book":"Matthew","chapter":9,"decisionKey":"mt9Workers","source":{"greekPresented":"ἐργάται ὀλίγοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is scarce in the harvest?","summary":"Ergatai are laborers or workers; the shortage is available participants.","layers":["LEXICON","METAPHOR","MISSION","TRANSLATION"],"confidence":"high","defaultOptionId":"workers","rationale":"‘The workers are few’ is default because ergatai directly names those who labor and creates the concise contrast with the abundant harvest. ‘Laborers’ is traditional, while ‘too few hands’ uses an English workforce idiom and adds evaluative ‘too.’","evidence":{"external":null,"internal":null},"options":[{"id":"workers","text":"the workers are few","description":"Project default · direct contrast","isDefault":true,"witnesses":null},{"id":"laborers","text":"the laborers are few","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"hands","text":"there are too few hands","description":"Workforce idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Apostles","book":"Matthew","chapter":10,"decisionKey":"mt10Apostles","source":{"greekPresented":"ἀποστόλων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the Twelve’s commissioned role be named?","summary":"Apostolos is one sent as an authorized representative.","layers":["LEXICON","MISSION","TRANSLATION"],"confidence":"high","defaultOptionId":"envoys","rationale":"‘Envoys’ is default because apostoloi literally identifies people sent with a commission and keeps the role visible before it hardens into an institutional title. ‘Apostles’ preserves the established transliteration, while ‘commissioned ones’ explains authorization in a longer phrase.","evidence":{"external":null,"internal":null},"options":[{"id":"envoys","text":"envoys","description":"Project default · meaning exposed","isDefault":true,"witnesses":null},{"id":"apostles","text":"apostles","description":"Established title","isDefault":false,"witnesses":null},{"id":"sent","text":"commissioned ones","description":"Role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Thaddaeus","book":"Matthew","chapter":10,"decisionKey":"mt10Thaddaeus","source":{"greekPresented":"Θαδδαῖος / Λεββαῖος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which name appears for the disciple after James?","summary":"The tradition preserves Thaddaeus, Lebbaeus, and conflated forms.","layers":["TEXT","TRANSLATION"],"confidence":"medium","defaultOptionId":"thaddaeus","rationale":"Thaddaeus is default because it has strong early support. Lebbaeus and combined forms likely preserve alternate naming traditions or scribal efforts to reconcile them.","evidence":{"external":"Thaddaeus: א, B, 17, 124 and important versions; Lebbaeus: D and Old Latin support; combined form: C, K, L, W, Θ, family 13 and Byzantine witnesses.","internal":"Conflation is clearly secondary, but choosing between the two short names remains difficult."},"options":[{"id":"thaddaeus","text":"Thaddaeus","description":"Project default · strong early support","isDefault":true,"witnesses":"Θαδδαῖος · א, B and important early support"},{"id":"lebbaeus","text":"Lebbaeus","description":"Alternative name","isDefault":false,"witnesses":"Λεββαῖος · D and Western support"},{"id":"both","text":"Lebbaeus called Thaddaeus","description":"Conflated later form","isDefault":false,"witnesses":"Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος · broad later tradition"},{"id":"open","text":"Thaddaeus [Lebbaeus]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · principal names shown"}],"revisionHistory":[]},
{"id":"matthew.10.mt10Zealot","book":"Matthew","chapter":10,"decisionKey":"mt10Zealot","source":{"greekPresented":"ὁ καναναῖος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Simon’s designation mean?","summary":"Kananaios represents an Aramaic term for zeal, not someone from Canaan.","layers":["LANGUAGE","HISTORY","TRANSLATION"],"confidence":"high","defaultOptionId":"zealot","rationale":"‘The Zealot’ is default because Kananaios represents the Aramaic word for zealousness and is not a geographic label meaning Canaanite. Retaining ‘Kananaios’ preserves the source form, while ‘the zealous one’ translates it as a description rather than a recognized designation.","evidence":{"external":null,"internal":null},"options":[{"id":"zealot","text":"the Zealot","description":"Project default · meaning","isDefault":true,"witnesses":null},{"id":"kananaios","text":"the Kananaios","description":"Source form","isDefault":false,"witnesses":null},{"id":"zealous","text":"the zealous one","description":"Descriptor exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10LostSheep","book":"Matthew","chapter":10,"decisionKey":"mt10LostSheep","source":{"greekPresented":"τὰ πρόβατα τὰ ἀπολωλότα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To whom is the first mission directed?","summary":"The perfect participle pictures sheep that have become lost and remain so.","layers":["GRAMMAR","METAPHOR","MISSION","TRANSLATION"],"confidence":"high","defaultOptionId":"lost","rationale":"‘The lost sheep of Israel’s house’ is default because the perfect participle depicts sheep that have become lost and remain in that condition. ‘Straying sheep’ foregrounds movement, while ‘ruined sheep’ activates a stronger edge of apollymi than the pastoral image requires.","evidence":{"external":null,"internal":null},"options":[{"id":"lost","text":"the lost sheep of Israel’s house","description":"Project default · state retained","isDefault":true,"witnesses":null},{"id":"straying","text":"Israel’s straying sheep","description":"Movement foregrounded","isDefault":false,"witnesses":null},{"id":"ruined","text":"the ruined sheep of Israel","description":"Stronger lexical range","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Near","book":"Matthew","chapter":10,"decisionKey":"mt10Near","source":{"greekPresented":"ἤγγικεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is announced about the kingdom?","summary":"The perfect verb says it has drawn near and remains near.","layers":["GRAMMAR","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"drawn","rationale":"‘Has drawn near’ is default because the perfect ēngiken presents the kingdom as having approached with continuing nearness. ‘Has come near’ is natural English, while traditional ‘is at hand’ gives the result through an idiom and hides the perfect movement.","evidence":{"external":null,"internal":null},"options":[{"id":"drawn","text":"has drawn near","description":"Project default · perfect result","isDefault":true,"witnesses":null},{"id":"near","text":"has come near","description":"Natural English","isDefault":false,"witnesses":null},{"id":"hand","text":"is at hand","description":"Traditional idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10RaiseDead","book":"Matthew","chapter":10,"decisionKey":"mt10RaiseDead","source":{"greekPresented":"νεκροὺς ἐγείρετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the commission include raising dead people?","summary":"The command has strong early support but is absent from a notable stream, perhaps through omission between similar imperatives.","layers":["TEXT","TRANSLATION"],"confidence":"medium","defaultOptionId":"include","rationale":"Including ‘raise the dead’ is default because it has strong early support and fits the surrounding commands. Its absence is ancient enough to remain open.","evidence":{"external":"Included: א, B, C, D, N and important early versions; omitted: K, L, family 13 and parts of the later tradition.","internal":"Omission between short parallel imperatives is easy, while addition to expand miraculous authority is also conceivable."},"options":[{"id":"include","text":"raise the dead","description":"Project default · early support","isDefault":true,"witnesses":"νεκροὺς ἐγείρετε · א, B, C, D, N, early versions"},{"id":"omit","text":"⟦The command is absent.⟧","description":"Shorter witness stream","isDefault":false,"witnesses":"Command absent · K, L, family 13 and related witnesses"},{"id":"open","text":"[raise the dead]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · command bracketed"}],"revisionHistory":[]},
{"id":"matthew.10.mt10Freely","book":"Matthew","chapter":10,"decisionKey":"mt10Freely","source":{"greekPresented":"δωρεὰν ἐλάβετε, δωρεὰν δότε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the repeated adverb sound?","summary":"Dōrean means freely, as a gift, or without payment.","layers":["WORDPLAY","ECONOMY","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"gift","rationale":"‘As a gift you received; as a gift give’ is default because it repeats dōrean while foregrounding grace rather than mere absence of price. ‘Freely ... freely’ is traditional and compact, while ‘without charge’ makes the economic prohibition explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"gift","text":"As a gift you received; as a gift give","description":"Project default · reciprocity","isDefault":true,"witnesses":null},{"id":"freely","text":"Freely you received; freely give","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"charge","text":"You received without charge; give without charge","description":"Economic force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Bag","book":"Matthew","chapter":10,"decisionKey":"mt10Bag","source":{"greekPresented":"πήραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What travel item are they not to acquire?","summary":"Pēra is a traveler’s bag or beggar’s pouch used for provisions.","layers":["LEXICON","CULTURE","MISSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"bag","rationale":"‘A travel bag’ is default because pēra names a traveler’s or beggar’s pouch used to carry provisions. ‘Provision pouch’ foregrounds contents, while ‘traveler’s wallet’ modernizes the object and can suggest only money.","evidence":{"external":null,"internal":null},"options":[{"id":"bag","text":"a travel bag","description":"Project default · function","isDefault":true,"witnesses":null},{"id":"pouch","text":"a provision pouch","description":"Contents foregrounded","isDefault":false,"witnesses":null},{"id":"wallet","text":"a traveler’s wallet","description":"Modern approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Worthy","book":"Matthew","chapter":10,"decisionKey":"mt10Worthy","source":{"greekPresented":"ἄξιός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of person or house should receive them?","summary":"Axios means worthy, fitting, or suitable—not morally flawless.","layers":["LEXICON","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"worthy","rationale":"‘Worthy’ is default because axios broadly means fitting or appropriate and allows the mission context to define the assessment. ‘Suitable’ emphasizes practical lodging, while ‘receptive’ interprets worthiness specifically as a favorable response.","evidence":{"external":null,"internal":null},"options":[{"id":"worthy","text":"worthy","description":"Project default · broad assessment","isDefault":true,"witnesses":null},{"id":"suitable","text":"suitable","description":"Practical sense","isDefault":false,"witnesses":null},{"id":"receptive","text":"receptive","description":"Response interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Peace","book":"Matthew","chapter":10,"decisionKey":"mt10Peace","source":{"greekPresented":"ἡ εἰρήνη ὑμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What enters or returns from a house?","summary":"Their peace is treated as an effective blessing that can rest upon a household.","layers":["LANGUAGE","CULTURE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"peace","rationale":"‘Your peace’ is default because the blessing is personified as something that can rest on a house or return to the messengers. ‘Blessing of well-being’ explains its Semitic range, while ‘shalom’ imports the source concept rather than translating Matthew’s Greek.","evidence":{"external":null,"internal":null},"options":[{"id":"peace","text":"your peace","description":"Project default · blessing retained","isDefault":true,"witnesses":null},{"id":"wellbeing","text":"your blessing of well-being","description":"Semitic range","isDefault":false,"witnesses":null},{"id":"shalom","text":"your shalom","description":"Source concept","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10ShakeDust","book":"Matthew","chapter":10,"decisionKey":"mt10ShakeDust","source":{"greekPresented":"ἐκτινάξατε τὸν κονιορτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are rejected messengers to do?","summary":"The command is to shake off the dust as a public testimony of separation.","layers":["GESTURE","CULTURE","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"shake","rationale":"‘Shake off the dust from your feet’ is default because it preserves the commanded public gesture of separation and testimony. ‘Shake their dust’ interprets ownership, while ‘leave even their dust behind’ gives the symbolic meaning and removes the enacted sign.","evidence":{"external":null,"internal":null},"options":[{"id":"shake","text":"shake off the dust from your feet","description":"Project default · enacted sign","isDefault":true,"witnesses":null},{"id":"dust","text":"shake their dust from your feet","description":"Ownership implied","isDefault":false,"witnesses":null},{"id":"testimony","text":"leave even their dust behind","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Wise","book":"Matthew","chapter":10,"decisionKey":"mt10Wise","source":{"greekPresented":"φρόνιμοι ὡς οἱ ὄφεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What quality should resemble serpents?","summary":"Phronimos means discerning, prudent, shrewd, or practically wise.","layers":["LEXICON","METAPHOR","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"discerning","rationale":"‘Discerning as serpents’ is default because phronimos denotes practical judgment or prudence without praising deception. Traditional ‘wise’ is broader, while ‘shrewd as snakes’ foregrounds survival intelligence and carries a more calculating tone.","evidence":{"external":null,"internal":null},"options":[{"id":"discerning","text":"discerning as serpents","description":"Project default · judgment","isDefault":true,"witnesses":null},{"id":"wise","text":"wise as serpents","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"shrewd","text":"shrewd as snakes","description":"Survival sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Innocent","book":"Matthew","chapter":10,"decisionKey":"mt10Innocent","source":{"greekPresented":"ἀκέραιοι ὡς αἱ περιστεραί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What quality should resemble doves?","summary":"Akeraios means unmixed, pure, innocent, or without harmful admixture.","layers":["LEXICON","METAPHOR","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"unmixed","rationale":"‘Unmixed as doves’ is default because akeraios pictures what is pure and without harmful admixture, preserving the root image. ‘Innocent’ gives the moral sense, while ‘harmless’ foregrounds behavior toward others.","evidence":{"external":null,"internal":null},"options":[{"id":"unmixed","text":"unmixed as doves","description":"Project default · root image","isDefault":true,"witnesses":null},{"id":"innocent","text":"innocent as doves","description":"Moral sense","isDefault":false,"witnesses":null},{"id":"harmless","text":"harmless as doves","description":"Behavior foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Councils","book":"Matthew","chapter":10,"decisionKey":"mt10Councils","source":{"greekPresented":"συνέδρια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where will disciples be handed over?","summary":"Synedria are local councils or assemblies exercising communal judgment.","layers":["LEXICON","CULTURE","PERSECUTION","TRANSLATION"],"confidence":"high","defaultOptionId":"councils","rationale":"‘Local councils’ is default because synedria names communal governing or judicial assemblies without limiting the reference to one supreme council. ‘Community courts’ foregrounds judgment, while ‘council assemblies’ emphasizes the gathered body.","evidence":{"external":null,"internal":null},"options":[{"id":"councils","text":"local councils","description":"Project default · institutional role","isDefault":true,"witnesses":null},{"id":"courts","text":"community courts","description":"Judicial function","isDefault":false,"witnesses":null},{"id":"assemblies","text":"council assemblies","description":"Gathering foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10SpiritSpeaks","book":"Matthew","chapter":10,"decisionKey":"mt10SpiritSpeaks","source":{"greekPresented":"τὸ πνεῦμα ... τὸ λαλοῦν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who speaks in persecuted disciples?","summary":"The present participle depicts the Father’s Spirit actively speaking in them.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"speaking","rationale":"‘Your Father’s Spirit speaking in you’ is default because the present participle depicts active divine speech and en most directly says ‘in.’ ‘Speaking through you’ clarifies agency, while ‘giving the words’ interprets the promised function rather than retaining the speaking image.","evidence":{"external":null,"internal":null},"options":[{"id":"speaking","text":"your Father’s Spirit speaking in you","description":"Project default · active presence","isDefault":true,"witnesses":null},{"id":"through","text":"the Spirit of your Father speaking through you","description":"Agency explicit","isDefault":false,"witnesses":null},{"id":"words","text":"your Father’s Spirit giving the words","description":"Function interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Endure","book":"Matthew","chapter":10,"decisionKey":"mt10Endure","source":{"greekPresented":"ὑπομείνας εἰς τέλος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does salvation require amid persecution?","summary":"Hypomenō means remain under, endure, or persist to the end.","layers":["GRAMMAR","DISCIPLESHIP","PERSECUTION","TRANSLATION"],"confidence":"high","defaultOptionId":"endure","rationale":"‘The one enduring to the end’ is default because hypomenō literally pictures remaining under pressure and the participle identifies persistent action. ‘Remaining faithful’ interprets the manner, while ‘stands firm’ gives the same perseverance in a natural English idiom.","evidence":{"external":null,"internal":null},"options":[{"id":"endure","text":"the one enduring to the end","description":"Project default · pressure retained","isDefault":true,"witnesses":null},{"id":"remain","text":"the one remaining faithful to the end","description":"Faithfulness explicit","isDefault":false,"witnesses":null},{"id":"stand","text":"the one who stands firm until the end","description":"Natural idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10CompleteCities","book":"Matthew","chapter":10,"decisionKey":"mt10CompleteCities","source":{"greekPresented":"οὐ μὴ τελέσητε τὰς πόλεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will not be completed before the Human One comes?","summary":"Teleō may mean finish visiting, complete the mission through, or exhaust the cities.","layers":["LEXICON","MISSION","ESCHATOLOGY","TRANSLATION"],"confidence":"low","defaultOptionId":"complete","rationale":"‘You will not complete the cities of Israel’ is the working default because teleō leaves open whether the disciples finish visiting, exhaust, or complete their mission through them. ‘Finish going through’ selects movement, while ‘reach every city’ foregrounds geographic coverage; the saying’s timing remains genuinely difficult.","evidence":{"external":null,"internal":null},"options":[{"id":"complete","text":"you will not complete the cities of Israel","description":"Project default · ambiguity retained","isDefault":true,"witnesses":null},{"id":"finish","text":"you will not finish going through Israel’s cities","description":"Movement explicit","isDefault":false,"witnesses":null},{"id":"reach","text":"you will not reach every city of Israel","description":"Mission sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Beelzebul","book":"Matthew","chapter":10,"decisionKey":"mt10Beelzebul","source":{"greekPresented":"Βεελζεβούλ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the hostile name appear?","summary":"Beelzeboul is a Semitic-derived name for the ruler of demons; manuscripts and traditions vary its spelling.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"beelzebul","rationale":"‘Beelzebul’ is default because it reflects the form preferred in the critical Greek tradition and keeps the hostile Semitic-derived name intact. ‘Beelzebub’ is the familiar later spelling, while ‘the demonic ruler Beelzebul’ supplies the role established by context.","evidence":{"external":null,"internal":null},"options":[{"id":"beelzebul","text":"Beelzebul","description":"Project default · critical spelling","isDefault":true,"witnesses":null},{"id":"beelzebub","text":"Beelzebub","description":"Traditional spelling","isDefault":false,"witnesses":null},{"id":"ruler","text":"the demonic ruler Beelzebul","description":"Role explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10ProclaimRoofs","book":"Matthew","chapter":10,"decisionKey":"mt10ProclaimRoofs","source":{"greekPresented":"κηρύξατε ἐπὶ τῶν δωμάτων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where should hidden teaching be announced?","summary":"Flat housetops function as elevated public platforms for proclamation.","layers":["LEXICON","CULTURE","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"roofs","rationale":"‘Proclaim from the housetops’ is default because flat roofs provided elevated public space and the concrete setting intensifies open announcement. ‘From the rooftops’ is contemporary English, while ‘proclaim publicly’ explains function and removes the image.","evidence":{"external":null,"internal":null},"options":[{"id":"roofs","text":"proclaim from the housetops","description":"Project default · setting","isDefault":true,"witnesses":null},{"id":"rooftops","text":"announce it from the rooftops","description":"Natural English","isDefault":false,"witnesses":null},{"id":"public","text":"proclaim it publicly","description":"Function exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Soul","book":"Matthew","chapter":10,"decisionKey":"mt10Soul","source":{"greekPresented":"ψυχὴν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What can human killers not destroy?","summary":"Psychē can mean life, self, or soul. The contrast distinguishes bodily death from the life God alone can finally judge.","layers":["LEXICON","ANTHROPOLOGY","THEOLOGY","TRANSLATION"],"confidence":"low","defaultOptionId":"life","rationale":"‘The life’ is the working default because psychē can mean life, self, or soul and the contrast concerns what human killing cannot finally destroy. ‘Soul’ is traditional but can imply a later body–soul scheme, while ‘true self’ stresses personal continuity and adds an adjective.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"the life","description":"Project default · lexical breadth","isDefault":true,"witnesses":null},{"id":"soul","text":"the soul","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"self","text":"the true self","description":"Whole-person reading","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Sparrows","book":"Matthew","chapter":10,"decisionKey":"mt10Sparrows","source":{"greekPresented":"δύο στρουθία ἀσσαρίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the price image involving sparrows?","summary":"An assarion was a very small bronze coin; the saying emphasizes their low market value.","layers":["CULTURE","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"coin","rationale":"‘Two sparrows sold for one assarion’ is default because it preserves the ancient coin and lets the note communicate its very low value without false modern equivalence. ‘A penny’ is familiar but economically misleading, while ‘one small coin’ exposes value and removes the historical name.","evidence":{"external":null,"internal":null},"options":[{"id":"coin","text":"two sparrows sold for one assarion","description":"Project default · ancient coin","isDefault":true,"witnesses":null},{"id":"penny","text":"two sparrows for a penny","description":"Traditional approximation","isDefault":false,"witnesses":null},{"id":"small","text":"two sparrows for one small coin","description":"Value exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Acknowledge","book":"Matthew","chapter":10,"decisionKey":"mt10Acknowledge","source":{"greekPresented":"ὁμολογήσει ἐν ἐμοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does one publicly align with Jesus?","summary":"The unusual construction literally says confess ‘in me,’ implying acknowledged union or allegiance.","layers":["GRAMMAR","RELATION","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"in","rationale":"‘Acknowledges in me before humans’ is default because it keeps Matthew’s unusual en emoi construction visible rather than silently normalizing its relation. ‘Acknowledges me’ is idiomatic, while ‘declares allegiance to me publicly’ interprets the confession’s relational and social force.","evidence":{"external":null,"internal":null},"options":[{"id":"in","text":"acknowledges in me before humans","description":"Project default · preposition visible","isDefault":true,"witnesses":null},{"id":"me","text":"acknowledges me before people","description":"Natural English","isDefault":false,"witnesses":null},{"id":"allegiance","text":"declares allegiance to me publicly","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Sword","book":"Matthew","chapter":10,"decisionKey":"mt10Sword","source":{"greekPresented":"οὐκ ... εἰρήνην ... ἀλλὰ μάχαιραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say he came to bring?","summary":"Machaira is a short sword or large knife, used metaphorically for division produced by allegiance.","layers":["METAPHOR","RHETORIC","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"sword","rationale":"‘Not peace but a sword’ is default because it preserves Jesus’ shocking concrete image for the division allegiance produces. ‘Division’ states the effect, while ‘not social calm but conflict’ explains the contrast and narrows peace to social conditions.","evidence":{"external":null,"internal":null},"options":[{"id":"sword","text":"not peace but a sword","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"division","text":"not peace but division","description":"Effect interpreted","isDefault":false,"witnesses":null},{"id":"conflict","text":"not social calm but conflict","description":"Meaning exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10Cross","book":"Matthew","chapter":10,"decisionKey":"mt10Cross","source":{"greekPresented":"λαμβάνει τὸν σταυρὸν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must a worthy disciple take?","summary":"Before the crucifixion narrative, stauros evokes the condemned person carrying the instrument of public execution.","layers":["CULTURE","METAPHOR","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"cross","rationale":"‘Takes his cross’ is default because stauros evokes the condemned person carrying an instrument of Roman public execution and retains the saying’s historical shock. ‘Execution stake’ foregrounds function, while ‘accepts the path toward death’ interprets the discipleship demand.","evidence":{"external":null,"internal":null},"options":[{"id":"cross","text":"takes his cross","description":"Project default · established image","isDefault":true,"witnesses":null},{"id":"stake","text":"takes up the execution stake","description":"Roman function","isDefault":false,"witnesses":null},{"id":"death","text":"accepts the path toward death","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10FindLife","book":"Matthew","chapter":10,"decisionKey":"mt10FindLife","source":{"greekPresented":"εὑρὼν ... ἀπολέσει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What paradox governs preserving life?","summary":"Psychē repeats: the one finding or securing life loses it; the one losing it because of Jesus finds it.","layers":["WORDPLAY","LEXICON","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"life","rationale":"‘The one finding his life will lose it’ is default because psychē and the find/lose verbs repeat across both halves, preserving the paradox. ‘Securing the self’ interprets self-preservation, while ‘whoever saves their life’ replaces finding with the implied goal.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"the one finding his life will lose it","description":"Project default · repetition","isDefault":true,"witnesses":null},{"id":"self","text":"the one securing the self will lose it","description":"Self-preservation","isDefault":false,"witnesses":null},{"id":"save","text":"whoever saves their life will lose it","description":"Meaning exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.10.mt10LittleOnes","book":"Matthew","chapter":10,"decisionKey":"mt10LittleOnes","source":{"greekPresented":"ἕνα τῶν μικρῶν τούτων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are ‘these little ones’?","summary":"Mikroi may mean socially insignificant disciples, vulnerable followers, or literal children; here discipleship is primary.","layers":["LEXICON","RELATION","DISCIPLESHIP","TRANSLATION"],"confidence":"moderate","defaultOptionId":"little","rationale":"‘One of these little ones’ is default because mikroi preserves ambiguity among low status, vulnerability, and possible youth while context points primarily to disciples. ‘Least disciples’ foregrounds rank, while ‘vulnerable followers’ foregrounds social exposure.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"one of these little ones","description":"Project default · ambiguity retained","isDefault":true,"witnesses":null},{"id":"least","text":"one of these least disciples","description":"Status foregrounded","isDefault":false,"witnesses":null},{"id":"vulnerable","text":"one of these vulnerable followers","description":"Social meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Finished","book":"Matthew","chapter":11,"decisionKey":"mt11Finished","source":{"greekPresented":"ἐτέλεσεν ... διατάσσων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus complete?","summary":"Teleō means finish or bring to completion; diatassō describes ordering or instructing the Twelve.","layers":["LEXICON","GRAMMAR","DISCOURSE","TRANSLATION"],"confidence":"high","defaultOptionId":"finished","rationale":"‘Finished instructing his twelve disciples’ is default because teleō marks completion and the participle diatassōn identifies the completed activity as ordered instruction. ‘Completed giving orders’ foregrounds authority, while ‘ended his directions’ gives natural English and weakens the formal completion signal.","evidence":{"external":null,"internal":null},"options":[{"id":"finished","text":"finished instructing his twelve disciples","description":"Project default · action complete","isDefault":true,"witnesses":null},{"id":"completed","text":"completed giving orders to the Twelve","description":"Authority foregrounded","isDefault":false,"witnesses":null},{"id":"ended","text":"ended his directions to the twelve disciples","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11WorksChrist","book":"Matthew","chapter":11,"decisionKey":"mt11WorksChrist","source":{"greekPresented":"τὰ ἔργα τοῦ Χριστοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did John hear about in prison?","summary":"The phrase says ‘the works of the Christ,’ presenting Jesus’ deeds as the evidence under examination.","layers":["LANGUAGE","TITLE","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"works","rationale":"‘The works of the Christ’ is default because it preserves both erga as public deeds and the article marking ‘the Christ’ as a title under examination. ‘The Messiah’s deeds’ translates the title through its Semitic equivalent, while ‘what the Anointed One was doing’ foregrounds ongoing action.","evidence":{"external":null,"internal":null},"options":[{"id":"works","text":"the works of the Christ","description":"Project default · title and deeds","isDefault":true,"witnesses":null},{"id":"deeds","text":"the Messiah’s deeds","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"doing","text":"what the Anointed One was doing","description":"Action foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Coming","book":"Matthew","chapter":11,"decisionKey":"mt11Coming","source":{"greekPresented":"ὁ ἐρχόμενος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s title for the expected one sound?","summary":"The present participle functions as a title: ‘the Coming One,’ the awaited agent of God.","layers":["GRAMMAR","TITLE","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"coming","rationale":"‘The Coming One’ is default because the substantival present participle functions as an expected title rather than merely describing travel. ‘The one who is to come’ is idiomatic, while ‘the awaited one’ exposes expectation and drops the motion image.","evidence":{"external":null,"internal":null},"options":[{"id":"coming","text":"the Coming One","description":"Project default · title retained","isDefault":true,"witnesses":null},{"id":"one","text":"the one who is to come","description":"Natural English","isDefault":false,"witnesses":null},{"id":"expected","text":"the awaited one","description":"Expectation foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Report","book":"Matthew","chapter":11,"decisionKey":"mt11Report","source":{"greekPresented":"ἀπαγγείλατε ... ἃ ἀκούετε καὶ βλέπετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What should John’s disciples carry back?","summary":"They are told to report what they hear and see—public evidence rather than a bare claim.","layers":["GRAMMAR","EVIDENCE","TRANSLATION"],"confidence":"high","defaultOptionId":"report","rationale":"‘Report what you hear and see’ is default because it retains the imperative and Matthew’s order of publicly accessible evidence. ‘What you are hearing and seeing’ foregrounds ongoing experience, while ‘announce the things witnessed’ summarizes both senses as testimony.","evidence":{"external":null,"internal":null},"options":[{"id":"report","text":"report what you hear and see","description":"Project default · evidence order","isDefault":true,"witnesses":null},{"id":"tell","text":"tell John what you are hearing and seeing","description":"Ongoing experience","isDefault":false,"witnesses":null},{"id":"announce","text":"announce the things witnessed","description":"Testimony foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11GoodNewsPoor","book":"Matthew","chapter":11,"decisionKey":"mt11GoodNewsPoor","source":{"greekPresented":"πτωχοὶ εὐαγγελίζονται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the poor?","summary":"The passive can mean the poor are evangelized, receive good news, or have good news announced to them.","layers":["GRAMMAR","LEXICON","MISSION","TRANSLATION"],"confidence":"high","defaultOptionId":"announced","rationale":"‘The poor have good news announced to them’ is default because the passive euangelizontai preserves both the recipients and the act of proclamation. ‘Receive good news’ foregrounds result, while ‘are evangelized’ keeps the Greek word-family in a technical English form.","evidence":{"external":null,"internal":null},"options":[{"id":"announced","text":"the poor have good news announced to them","description":"Project default · passive action","isDefault":true,"witnesses":null},{"id":"receive","text":"the poor receive good news","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"gospel","text":"the poor are evangelized","description":"Greek word-family","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Stumble","book":"Matthew","chapter":11,"decisionKey":"mt11Stumble","source":{"greekPresented":"μὴ σκανδαλισθῇ ἐν ἐμοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is blessed in relation to Jesus?","summary":"Skandalizō means be ensnared, caused to fall, or take offense because of him.","layers":["LEXICON","METAPHOR","DISCIPLESHIP","TRANSLATION"],"confidence":"moderate","defaultOptionId":"stumble","rationale":"‘Whoever is not caused to stumble by me’ is default because skandalizō preserves the trap-and-fall image and the passive relation to Jesus. ‘Does not take offense’ foregrounds reaction, while ‘does not fall away’ identifies the possible discipleship outcome.","evidence":{"external":null,"internal":null},"options":[{"id":"stumble","text":"whoever is not caused to stumble by me","description":"Project default · trap image","isDefault":true,"witnesses":null},{"id":"offense","text":"whoever does not take offense at me","description":"Relational reaction","isDefault":false,"witnesses":null},{"id":"fall","text":"whoever does not fall away because of me","description":"Outcome foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Reed","book":"Matthew","chapter":11,"decisionKey":"mt11Reed","source":{"greekPresented":"κάλαμον ὑπὸ ἀνέμου σαλευόμενον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What unstable image does Jesus reject for John?","summary":"The reed shaken by wind suggests instability, pliability, or spectacle in the wilderness.","layers":["METAPHOR","NATURE","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"reed","rationale":"‘A reed shaken by wind’ is default because it retains Jesus’ wilderness image and leaves instability, pliability, and spectacle available. ‘Wind-tossed stalk’ is natural, while ‘someone wavering with every wind’ states the character interpretation directly.","evidence":{"external":null,"internal":null},"options":[{"id":"reed","text":"a reed shaken by wind","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"stalk","text":"a wind-tossed stalk","description":"Natural image","isDefault":false,"witnesses":null},{"id":"wavering","text":"someone wavering with every wind","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Soft","book":"Matthew","chapter":11,"decisionKey":"mt11Soft","source":{"greekPresented":"ἐν μαλακοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of clothing belongs in royal houses?","summary":"Malakos means soft, delicate, or luxurious; the plural may stand for soft garments generally.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"soft","rationale":"‘Dressed in soft things’ is default because the substantival plural malakois leaves the luxurious material category broad. ‘Fine clothing’ gives the likely social sense, while ‘dressed in luxury’ interprets status and removes the tactile image.","evidence":{"external":null,"internal":null},"options":[{"id":"soft","text":"dressed in soft things","description":"Project default · Greek breadth","isDefault":true,"witnesses":null},{"id":"fine","text":"wearing fine clothing","description":"Luxury foregrounded","isDefault":false,"witnesses":null},{"id":"luxury","text":"dressed in luxury","description":"Social meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11MoreProphet","book":"Matthew","chapter":11,"decisionKey":"mt11MoreProphet","source":{"greekPresented":"περισσότερον προφήτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus rank John?","summary":"The neuter comparative phrase literally says ‘more than a prophet,’ exceeding the category rather than merely being a greater example within it.","layers":["GRAMMAR","PROPHETIC","TRANSLATION"],"confidence":"high","defaultOptionId":"more","rationale":"‘More than a prophet’ is default because the neuter comparative exceeds the category rather than merely ranking John as a greater example within it. ‘Greater than a prophet’ is natural but can imply rank, while ‘beyond the prophetic role’ explains function.","evidence":{"external":null,"internal":null},"options":[{"id":"more","text":"more than a prophet","description":"Project default · category exceeded","isDefault":true,"witnesses":null},{"id":"greater","text":"greater than a prophet","description":"Natural English","isDefault":false,"witnesses":null},{"id":"beyond","text":"one beyond the prophetic role","description":"Function exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Messenger","book":"Matthew","chapter":11,"decisionKey":"mt11Messenger","source":{"greekPresented":"τὸν ἄγγελόν μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does the quotation send before Jesus?","summary":"Angelos means messenger and can refer to a human or heavenly envoy; here it identifies John.","layers":["LEXICON","INTERTEXT","MISSION","TRANSLATION"],"confidence":"high","defaultOptionId":"messenger","rationale":"‘My messenger’ is default because angelos can denote any envoy and the quotation applies it to the human John. ‘My angel’ preserves the Greek-derived English term but suggests a heavenly being, while ‘my envoy’ foregrounds commission.","evidence":{"external":null,"internal":null},"options":[{"id":"messenger","text":"my messenger","description":"Project default · human referent","isDefault":true,"witnesses":null},{"id":"angel","text":"my angel","description":"Greek form","isDefault":false,"witnesses":null},{"id":"envoy","text":"my envoy","description":"Commission foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Violence","book":"Matthew","chapter":11,"decisionKey":"mt11Violence","source":{"greekPresented":"ἡ βασιλεία ... βιάζεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has happened to the kingdom since John?","summary":"Biazō can be middle, ‘presses forcefully forward,’ or passive, ‘suffers violence.’ The following violent people can seize or aggressively pursue it.","layers":["GRAMMAR","LEXICON","ESCHATOLOGY","TRANSLATION"],"confidence":"low","defaultOptionId":"suffers","rationale":"‘The kingdom of the heavens suffers violence’ is the working default because biazō can be read passively and the following violent people then act upon it coherently. ‘Advances forcefully’ reads the verb as middle, while ‘is being pressed hard’ keeps hostile pressure without fully resolving agency; the grammar and moral direction remain disputed.","evidence":{"external":null,"internal":null},"options":[{"id":"suffers","text":"the kingdom of the heavens suffers violence","description":"Project default · passive reading","isDefault":true,"witnesses":null},{"id":"advances","text":"the kingdom of the heavens advances forcefully","description":"Middle reading","isDefault":false,"witnesses":null},{"id":"pressed","text":"the kingdom is being pressed hard","description":"Ambiguity retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Seize","book":"Matthew","chapter":11,"decisionKey":"mt11Seize","source":{"greekPresented":"βιασταὶ ἁρπάζουσιν αὐτήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do forceful people do to the kingdom?","summary":"Harpazō means seize, snatch, or take by force. The moral value of the actors depends on how the preceding verb is understood.","layers":["LEXICON","GRAMMAR","ESCHATOLOGY","TRANSLATION"],"confidence":"low","defaultOptionId":"seize","rationale":"‘Violent people seize it’ is the working default because harpazō normally denotes forceful taking and aligns with the passive reading of the preceding verb. ‘Forceful people take hold’ permits a positive pursuit reading, while ‘aggressors snatch at it’ intensifies hostility; the choice depends heavily on the unresolved preceding clause.","evidence":{"external":null,"internal":null},"options":[{"id":"seize","text":"violent people seize it","description":"Project default · conflict foregrounded","isDefault":true,"witnesses":null},{"id":"take","text":"forceful people take hold of it","description":"Positive possibility","isDefault":false,"witnesses":null},{"id":"snatch","text":"aggressors snatch at it","description":"Hostile reading","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Elijah","book":"Matthew","chapter":11,"decisionKey":"mt11Elijah","source":{"greekPresented":"αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus identify John?","summary":"The statement identifies John with the expected Elijah role, not necessarily with Elijah as the same individual.","layers":["INTERTEXT","PROPHETIC","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"elijah","rationale":"‘He is Elijah, the one about to come’ is default because it preserves Jesus’ direct identification together with the expected-coming phrase while context allows fulfillment of role. ‘Fulfills the Elijah role’ explains that function, while ‘the expected Elijah’ compresses both elements.","evidence":{"external":null,"internal":null},"options":[{"id":"elijah","text":"he is Elijah, the one about to come","description":"Project default · role and expectation","isDefault":true,"witnesses":null},{"id":"role","text":"he fulfills the coming Elijah role","description":"Function explicit","isDefault":false,"witnesses":null},{"id":"expected","text":"he is the expected Elijah","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Market","book":"Matthew","chapter":11,"decisionKey":"mt11Market","source":{"greekPresented":"ἐν ταῖς ἀγοραῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where are the children calling to one another?","summary":"Agora is the public marketplace or civic square, a setting for trade and community life.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"market","rationale":"‘In the marketplaces’ is default because plural agorai names public centers of trade and civic life where children’s games would be visible. ‘Public squares’ foregrounds civic space, while singular ‘in the market’ is natural but drops the plural.","evidence":{"external":null,"internal":null},"options":[{"id":"market","text":"in the marketplaces","description":"Project default · public setting","isDefault":true,"witnesses":null},{"id":"squares","text":"in the public squares","description":"Civic space","isDefault":false,"witnesses":null},{"id":"marketplace","text":"in the market","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Wisdom","book":"Matthew","chapter":11,"decisionKey":"mt11Wisdom","source":{"greekPresented":"ἀπὸ τῶν ἔργων αὐτῆς / τέκνων αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Wisdom vindicated by her works or by her children?","summary":"Matthew’s principal reading says Wisdom is vindicated by her works. Many witnesses read ‘children,’ matching Luke’s parallel.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"works","rationale":"‘Works’ is the project default because it has important early support in Matthew and fits Matthew’s emphasis on deeds. The ancient ‘children’ reading remains visible because it is widespread and agrees with Luke’s parallel.","evidence":{"external":"Works has important early Matthew support including B and ancient versions; children is ancient and widespread, including א, C, D, L, Θ and much of the later tradition.","internal":"‘Children’ may reflect harmonization to Luke 7:35, while ‘works’ is the more distinctively Matthean form."},"options":[{"id":"works","text":"Wisdom was vindicated by her works","description":"Project default · Matthew form","isDefault":true,"witnesses":"ἔργων · B and important early/versional support"},{"id":"children","text":"Wisdom was vindicated by her children","description":"Lukan-aligned reading","isDefault":false,"witnesses":"τέκνων · א, C, D, L, Θ and broad later support"},{"id":"open","text":"Wisdom was vindicated by her works [children]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both readings shown"}],"revisionHistory":[]},
{"id":"matthew.11.mt11Reproach","book":"Matthew","chapter":11,"decisionKey":"mt11Reproach","source":{"greekPresented":"ὀνειδίζειν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus begin doing to the unrepentant cities?","summary":"Oneidizō means reproach, revile, or publicly expose blameworthy failure.","layers":["LEXICON","JUDGMENT","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"reproach","rationale":"‘To reproach the cities’ is default because oneidizō publicly exposes blameworthy failure and fits their refusal to repent after mighty works. ‘Denounce’ heightens public condemnation, while ‘rebuke’ emphasizes corrective speech.","evidence":{"external":null,"internal":null},"options":[{"id":"reproach","text":"to reproach the cities","description":"Project default · moral exposure","isDefault":true,"witnesses":null},{"id":"denounce","text":"to denounce the cities","description":"Public force","isDefault":false,"witnesses":null},{"id":"rebuke","text":"to rebuke the cities","description":"Corrective speech","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Powers","book":"Matthew","chapter":11,"decisionKey":"mt11Powers","source":{"greekPresented":"αἱ πλεῖσται δυνάμεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What had occurred in the cities?","summary":"Dynameis are powers or mighty works—events manifesting divine capacity.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"powers","rationale":"‘Most of his powers had happened’ is default because dynameis literally names manifestations of divine capacity and the verb presents them as events. ‘Mighty works were done’ explains the idiom, while ‘miracles occurred’ supplies the event category and loses the power vocabulary.","evidence":{"external":null,"internal":null},"options":[{"id":"powers","text":"most of his powers had happened","description":"Project default · noun exposed","isDefault":true,"witnesses":null},{"id":"works","text":"most of his mighty works were done","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"miracles","text":"most of his miracles occurred","description":"Event category","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Hades","book":"Matthew","chapter":11,"decisionKey":"mt11Hades","source":{"greekPresented":"ἕως ᾅδου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where is Capernaum contrasted with heaven?","summary":"Hades is the realm of the dead in Greek usage, not identical in every context with later concepts of hell.","layers":["LANGUAGE","CULTURE","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"hades","rationale":"‘As far as Hades’ is default because retaining the Greek term names the realm of the dead without equating it automatically with later concepts of hell. ‘Realm of the dead’ translates the sense, while ‘the grave’ gives a concrete approximation that can sound individual rather than cosmic.","evidence":{"external":null,"internal":null},"options":[{"id":"hades","text":"as far as Hades","description":"Project default · term retained","isDefault":true,"witnesses":null},{"id":"dead","text":"down to the realm of the dead","description":"Meaning exposed","isDefault":false,"witnesses":null},{"id":"grave","text":"down to the grave","description":"Concrete approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Capernaum","book":"Matthew","chapter":11,"decisionKey":"mt11Capernaum","source":{"greekPresented":"μὴ ἕως οὐρανοῦ ὑψωθήσῃ; / ἡ ἕως οὐρανοῦ ὑψωθεῖσα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Capernaum asked whether it will be exalted, or described as already exalted?","summary":"The witnesses divide between a rhetorical question and a participial description. The destination term is handled as a separate translation choice.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"question","rationale":"The rhetorical question is the project default and coheres with the following answer, but an ancient participial reading describes Capernaum as already exalted. The difference involves both transmitted wording and English sentence form.","evidence":{"external":"Early and later witnesses divide between interrogative and participial forms; neither reading should be hidden behind punctuation alone.","internal":"The rhetorical form parallels prophetic taunt language, while the participle can arise as grammatical smoothing or preserve an independent reading."},"options":[{"id":"question","text":"Capernaum, will you be exalted as far as heaven? You will descend","description":"Project default · rhetorical question","isDefault":true,"witnesses":"μὴ ... ὑψωθήσῃ · rhetorical-question tradition"},{"id":"exalted","text":"Capernaum, having been exalted as far as heaven, you will descend","description":"Descriptive reading","isDefault":false,"witnesses":"ἡ ... ὑψωθεῖσα · participial tradition"},{"id":"open","text":"Capernaum, [will you be/having been] exalted to heaven? You will descend","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both constructions shown"}],"revisionHistory":[]},
{"id":"matthew.11.mt11Hidden","book":"Matthew","chapter":11,"decisionKey":"mt11Hidden","source":{"greekPresented":"ἔκρυψας ... ἀπεκάλυψας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has the Father done with these things?","summary":"The paired aorists say the Father hid them from the wise and revealed them to infants.","layers":["GRAMMAR","THEOLOGY","REVELATION","TRANSLATION"],"confidence":"high","defaultOptionId":"hidden","rationale":"‘Hid these things ... and revealed them’ is default because the paired aorists preserve the Father’s direct agency and the sharp concealment/revelation contrast. ‘Concealed ... unveiled’ intensifies the image, while ‘kept from ... showed’ gives natural English and softens the verbs.","evidence":{"external":null,"internal":null},"options":[{"id":"hidden","text":"hid these things ... and revealed them","description":"Project default · divine agency","isDefault":true,"witnesses":null},{"id":"concealed","text":"concealed these things ... and unveiled them","description":"Image foregrounded","isDefault":false,"witnesses":null},{"id":"kept","text":"kept them from ... and showed them to","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Infants","book":"Matthew","chapter":11,"decisionKey":"mt11Infants","source":{"greekPresented":"νηπίοις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To whom were these things revealed?","summary":"Nēpioi are infants or very young children, used metaphorically for those without elite status or claimed sophistication.","layers":["LEXICON","METAPHOR","SOCIAL","TRANSLATION"],"confidence":"moderate","defaultOptionId":"infants","rationale":"‘Infants’ is default because nēpioi keeps Jesus’ provocative image for people without elite standing or claimed sophistication. ‘Little children’ is natural, while ‘the unschooled’ interprets the social contrast and removes the age metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"infants","text":"infants","description":"Project default · provocative image","isDefault":true,"witnesses":null},{"id":"children","text":"little children","description":"Natural English","isDefault":false,"witnesses":null},{"id":"unlearned","text":"the unschooled","description":"Social meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Know","book":"Matthew","chapter":11,"decisionKey":"mt11Know","source":{"greekPresented":"ἐπιγινώσκει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of knowing links Father and Son?","summary":"Epiginōskō can mean know fully, recognize deeply, or have intimate knowledge.","layers":["LEXICON","RELATION","CHRISTOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"knows","rationale":"‘Fully knows’ is default because epiginōskō can intensify recognition and the mutual Father–Son relation is more than factual awareness. ‘Truly recognizes’ foregrounds relationship, while ‘knows intimately’ makes depth explicit without proving that intimacy is encoded by the prefix alone.","evidence":{"external":null,"internal":null},"options":[{"id":"knows","text":"fully knows","description":"Project default · intensified verb","isDefault":true,"witnesses":null},{"id":"recognizes","text":"truly recognizes","description":"Relational knowledge","isDefault":false,"witnesses":null},{"id":"intimate","text":"knows intimately","description":"Depth foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Labor","book":"Matthew","chapter":11,"decisionKey":"mt11Labor","source":{"greekPresented":"κοπιῶντες καὶ πεφορτισμένοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are invited to come?","summary":"The terms describe people laboring to exhaustion and already burdened with heavy loads.","layers":["GRAMMAR","LEXICON","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"labor","rationale":"‘All laboring and having been burdened’ is default because the present and perfect participles distinguish ongoing exhausting work from a load already laid upon them. ‘Weary and burdened’ is idiomatic, while ‘exhausted under heavy loads’ foregrounds intensity.","evidence":{"external":null,"internal":null},"options":[{"id":"labor","text":"all laboring and having been burdened","description":"Project default · aspect retained","isDefault":true,"witnesses":null},{"id":"weary","text":"all who are weary and burdened","description":"Natural English","isDefault":false,"witnesses":null},{"id":"exhausted","text":"all exhausted under heavy loads","description":"Intensity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Rest","book":"Matthew","chapter":11,"decisionKey":"mt11Rest","source":{"greekPresented":"ἀναπαύσω ὑμᾶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus promise?","summary":"Anapauō means give rest, refresh, or cause someone to cease from labor.","layers":["LEXICON","METAPHOR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"rest","rationale":"‘I will give you rest’ is default because the causative anapauō promises that Jesus will bring rest or cessation from the burden. ‘Refresh you’ foregrounds renewal, while ‘bring you relief’ emphasizes release from pressure.","evidence":{"external":null,"internal":null},"options":[{"id":"rest","text":"I will give you rest","description":"Project default · causative promise","isDefault":true,"witnesses":null},{"id":"refresh","text":"I will refresh you","description":"Renewal foregrounded","isDefault":false,"witnesses":null},{"id":"relief","text":"I will bring you relief","description":"Burden contrast","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Gentle","book":"Matthew","chapter":11,"decisionKey":"mt11Gentle","source":{"greekPresented":"πραΰς ... ταπεινὸς τῇ καρδίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus describe himself?","summary":"Praus is gentle or meek; tapeinos in heart means lowly, humble, and without status-assertion.","layers":["LEXICON","ETHICS","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"gentle","rationale":"‘Gentle and lowly in heart’ is default because praus and tapeinos preserve two distinct qualities: non-dominating strength and humility without status-assertion. ‘Meek and humble’ is traditional, while ‘non-coercive and humble-hearted’ interprets the posture explicitly.","evidence":{"external":null,"internal":null},"options":[{"id":"gentle","text":"gentle and lowly in heart","description":"Project default · two qualities","isDefault":true,"witnesses":null},{"id":"meek","text":"meek and humble in heart","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"noncoercive","text":"non-coercive and humble-hearted","description":"Posture exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.11.mt11Easy","book":"Matthew","chapter":11,"decisionKey":"mt11Easy","source":{"greekPresented":"χρηστὸς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is Jesus’ yoke like?","summary":"Chrēstos can mean kind, good, useful, fitting, or easy to bear. ‘Easy’ describes suitability more than absence of effort.","layers":["LEXICON","METAPHOR","DISCIPLESHIP","TRANSLATION"],"confidence":"moderate","defaultOptionId":"kind","rationale":"‘My yoke is kind’ is default because chrēstos can describe what is good, fitting, and benevolent, not merely effortless. Traditional ‘easy’ stresses bearability and can imply no difficulty, while ‘fits well’ foregrounds the practical yoke image.","evidence":{"external":null,"internal":null},"options":[{"id":"kind","text":"my yoke is kind","description":"Project default · relational quality","isDefault":true,"witnesses":null},{"id":"easy","text":"my yoke is easy","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"fitting","text":"my yoke fits well","description":"Practical image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Grain","book":"Matthew","chapter":12,"decisionKey":"mt12Grain","source":{"greekPresented":"τίλλειν στάχυας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What were the disciples doing in the grainfields?","summary":"Tillō means pluck or pull out; stachyes are standing heads of grain.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"pluck","rationale":"‘To pluck heads of grain and eat’ is default because tillō names pulling and stachyes the standing grain heads, preserving the small-scale act at issue. ‘Pick grain heads’ is natural, while ‘pull grain from the stalks’ expands the image.","evidence":{"external":null,"internal":null},"options":[{"id":"pluck","text":"to pluck heads of grain and eat","description":"Project default · action exposed","isDefault":true,"witnesses":null},{"id":"pick","text":"to pick grain heads and eat them","description":"Natural English","isDefault":false,"witnesses":null},{"id":"harvest","text":"to pull grain from the stalks and eat","description":"Image expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Lawful","book":"Matthew","chapter":12,"decisionKey":"mt12Lawful","source":{"greekPresented":"οὐκ ἔξεστιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the Pharisees’ Sabbath objection sound?","summary":"Exesti concerns what is permitted or authorized, not merely what is physically possible.","layers":["LEXICON","CULTURE","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"permitted","rationale":"‘What is not permitted to do on a Sabbath’ is default because exesti concerns authorization rather than physical possibility. ‘Not lawful’ uses traditional legal language, while ‘not allowed’ states the objection plainly.","evidence":{"external":null,"internal":null},"options":[{"id":"permitted","text":"what is not permitted to do on a Sabbath","description":"Project default · authorization","isDefault":true,"witnesses":null},{"id":"lawful","text":"what is not lawful on the Sabbath","description":"Traditional legal wording","isDefault":false,"witnesses":null},{"id":"allowed","text":"what is not allowed on a Sabbath","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Showbread","book":"Matthew","chapter":12,"decisionKey":"mt12Showbread","source":{"greekPresented":"τοὺς ἄρτους τῆς προθέσεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the sanctuary bread be named?","summary":"Literally, these are the breads of setting-forth or presentation before God.","layers":["LANGUAGE","CULTURE","INTERTEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"presentation","rationale":"‘The breads of presentation’ is default because it exposes the literal setting-forth phrase and retains the plural loaves. ‘Bread of the Presence’ foregrounds cultic meaning, while ‘showbread’ is the established but opaque traditional term.","evidence":{"external":null,"internal":null},"options":[{"id":"presentation","text":"the breads of presentation","description":"Project default · form exposed","isDefault":true,"witnesses":null},{"id":"presence","text":"the bread of the Presence","description":"Cultic meaning","isDefault":false,"witnesses":null},{"id":"showbread","text":"the showbread","description":"Traditional term","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Priests","book":"Matthew","chapter":12,"decisionKey":"mt12Priests","source":{"greekPresented":"βεβηλοῦσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the priests do to the Sabbath in temple service?","summary":"Bēloō means treat as common or profane—language intentionally sharper than ordinary ‘work.’","layers":["LEXICON","CULTURE","LAW","TRANSLATION"],"confidence":"high","defaultOptionId":"profane","rationale":"‘Profane the Sabbath and are guiltless’ is default because bebēloō sharply describes treating sacred time as common while the temple duty exempts the priests from guilt. ‘Violate’ stresses legal breach, while ‘work’ explains the practical action and loses the paradox.","evidence":{"external":null,"internal":null},"options":[{"id":"profane","text":"profane the Sabbath and are guiltless","description":"Project default · paradox retained","isDefault":true,"witnesses":null},{"id":"violate","text":"violate the Sabbath and are innocent","description":"Legal force","isDefault":false,"witnesses":null},{"id":"work","text":"work on the Sabbath without guilt","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12GreaterTemple","book":"Matthew","chapter":12,"decisionKey":"mt12GreaterTemple","source":{"greekPresented":"τοῦ ἱεροῦ μεῖζόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say is present here?","summary":"The Greek is neuter: ‘something greater than the temple,’ without naming the referent directly.","layers":["GRAMMAR","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"something","rationale":"‘Something greater than the temple is here’ is default because the comparative phrase is neuter and does not grammatically name a person. ‘One greater’ foregrounds Jesus as referent, while ‘what is greater’ keeps the reference open in a different English form.","evidence":{"external":null,"internal":null},"options":[{"id":"something","text":"something greater than the temple is here","description":"Project default · neuter retained","isDefault":true,"witnesses":null},{"id":"one","text":"one greater than the temple is here","description":"Personal referent foregrounded","isDefault":false,"witnesses":null},{"id":"greater","text":"what is greater than the temple is here","description":"Open referent","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Mercy","book":"Matthew","chapter":12,"decisionKey":"mt12Mercy","source":{"greekPresented":"ἔλεος θέλω καὶ οὐ θυσίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should Hosea’s contrast be rendered?","summary":"The saying literally contrasts desired mercy with sacrifice.","layers":["LEXICON","INTERTEXT","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"desire","rationale":"‘I desire mercy and not sacrifice’ is default because it directly preserves the Hosea contrast and Matthew’s repeated wording. ‘I want mercy’ is plain English, while ‘covenant mercy’ supplies the Hebrew relational background.","evidence":{"external":null,"internal":null},"options":[{"id":"desire","text":"I desire mercy and not sacrifice","description":"Project default · direct wording","isDefault":true,"witnesses":null},{"id":"want","text":"I want mercy, not sacrifice","description":"Plain English","isDefault":false,"witnesses":null},{"id":"loyalty","text":"I desire covenant mercy rather than sacrifice","description":"Hebrew background exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12LordSabbath","book":"Matthew","chapter":12,"decisionKey":"mt12LordSabbath","source":{"greekPresented":"κύριος ... τοῦ σαββάτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the Human One’s relation to the Sabbath be expressed?","summary":"Kyrios can denote lord, master, or one possessing authority.","layers":["TITLE","AUTHORITY","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"lord","rationale":"‘The Human One is Lord of the Sabbath’ is default because kyrios preserves the title and direct genitive relation. ‘Master’ states authority in plain English, while ‘has authority over’ explains the relation as a full clause.","evidence":{"external":null,"internal":null},"options":[{"id":"lord","text":"the Human One is Lord of the Sabbath","description":"Project default · title retained","isDefault":true,"witnesses":null},{"id":"master","text":"the Human One is master of the Sabbath","description":"Authority in plain English","isDefault":false,"witnesses":null},{"id":"authority","text":"the Human One has authority over the Sabbath","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Withered","book":"Matthew","chapter":12,"decisionKey":"mt12Withered","source":{"greekPresented":"χεῖρα ... ξηράν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was wrong with the man’s hand?","summary":"Xēros means dry or withered and can describe an atrophied, unusable limb.","layers":["LEXICON","HEALING","TRANSLATION"],"confidence":"moderate","defaultOptionId":"withered","rationale":"‘A withered hand’ is default because xēra retains the dry, wasted bodily image without offering a modern diagnosis. ‘Paralyzed’ foregrounds function, while ‘atrophied’ gives a clinical approximation.","evidence":{"external":null,"internal":null},"options":[{"id":"withered","text":"a withered hand","description":"Project default · bodily image","isDefault":true,"witnesses":null},{"id":"paralyzed","text":"a paralyzed hand","description":"Function interpreted","isDefault":false,"witnesses":null},{"id":"atrophied","text":"an atrophied hand","description":"Medical approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12HealSabbath","book":"Matthew","chapter":12,"decisionKey":"mt12HealSabbath","source":{"greekPresented":"ἔξεστιν ... θεραπεῦσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What question is posed about Sabbath healing?","summary":"The trap asks whether healing belongs within what is permitted on a Sabbath.","layers":["LEXICON","LAW","HEALING","TRANSLATION"],"confidence":"high","defaultOptionId":"permitted","rationale":"‘Is it permitted to heal on the Sabbath?’ is default because exesti frames the trap as a question of authorization. ‘Lawful’ uses traditional legal wording, while ‘are people allowed’ generalizes the subject beyond the Greek infinitive.","evidence":{"external":null,"internal":null},"options":[{"id":"permitted","text":"Is it permitted to heal on the Sabbath?","description":"Project default · legal issue","isDefault":true,"witnesses":null},{"id":"lawful","text":"Is it lawful to heal on the Sabbath?","description":"Traditional wording","isDefault":false,"witnesses":null},{"id":"allowed","text":"Are people allowed to heal on the Sabbath?","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Restore","book":"Matthew","chapter":12,"decisionKey":"mt12Restore","source":{"greekPresented":"ἀπεκατεστάθη ὑγιής","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the hand’s restoration be described?","summary":"Apokathistēmi means restore to a former state; hygiēs means sound or healthy.","layers":["LEXICON","GRAMMAR","HEALING","TRANSLATION"],"confidence":"high","defaultOptionId":"sound","rationale":"‘It was restored, sound like the other’ is default because apokathistēmi preserves return to a former state and hygiēs the resulting soundness. ‘Restored healthy’ is natural, while ‘became whole’ foregrounds result and drops restoration.","evidence":{"external":null,"internal":null},"options":[{"id":"sound","text":"it was restored, sound like the other","description":"Project default · both ideas retained","isDefault":true,"witnesses":null},{"id":"healthy","text":"it was restored healthy, like the other","description":"Natural English","isDefault":false,"witnesses":null},{"id":"whole","text":"it became whole like the other hand","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Destroy","book":"Matthew","chapter":12,"decisionKey":"mt12Destroy","source":{"greekPresented":"ἀπολέσωσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What outcome did the Pharisees plan?","summary":"Apollymi can mean destroy, ruin, or kill; here the plot concerns Jesus’ death.","layers":["LEXICON","INTENT","TRANSLATION"],"confidence":"high","defaultOptionId":"destroy","rationale":"‘How they might destroy him’ is default because apollymi carries destruction broadly while the narrative lets the lethal plot become clear. ‘Kill him’ states the outcome explicitly, while ‘get rid of him’ gives a plotting idiom and softens its violence.","evidence":{"external":null,"internal":null},"options":[{"id":"destroy","text":"how they might destroy him","description":"Project default · verb retained","isDefault":true,"witnesses":null},{"id":"kill","text":"how they might kill him","description":"Outcome explicit","isDefault":false,"witnesses":null},{"id":"getrid","text":"how they might get rid of him","description":"Plotting idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Servant","book":"Matthew","chapter":12,"decisionKey":"mt12Servant","source":{"greekPresented":"ὁ παῖς μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Isaiah’s chosen figure be named?","summary":"Pais can mean child, boy, or servant; the Isaiah quotation points to God’s servant.","layers":["LEXICON","INTERTEXT","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"servant","rationale":"‘My servant whom I chose’ is default because Isaiah’s context selects the servant sense of pais and retains both noun and choosing verb. ‘My child’ preserves lexical range, while ‘my chosen servant’ compresses the clause.","evidence":{"external":null,"internal":null},"options":[{"id":"servant","text":"my servant whom I chose","description":"Project default · Isaiah context","isDefault":true,"witnesses":null},{"id":"child","text":"my child whom I chose","description":"Lexical range","isDefault":false,"witnesses":null},{"id":"chosen","text":"my chosen servant","description":"Meaning compressed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Bruised","book":"Matthew","chapter":12,"decisionKey":"mt12Bruised","source":{"greekPresented":"κάλαμον συντετριμμένον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What image describes the vulnerable reed?","summary":"The participle means crushed or shattered, traditionally ‘bruised.’","layers":["LEXICON","METAPHOR","INTERTEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"crushed","rationale":"‘A crushed reed he will not break’ is default because syntribō depicts serious damage and preserves the paradox of refusing to finish its breaking. Traditional ‘bruised’ is gentler, while ‘bent ... snap’ creates a natural physical picture.","evidence":{"external":null,"internal":null},"options":[{"id":"crushed","text":"a crushed reed he will not break","description":"Project default · force exposed","isDefault":true,"witnesses":null},{"id":"bruised","text":"a bruised reed he will not break","description":"Traditional image","isDefault":false,"witnesses":null},{"id":"bent","text":"a bent reed he will not snap","description":"Natural picture","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Hope","book":"Matthew","chapter":12,"decisionKey":"mt12Hope","source":{"greekPresented":"τῷ ὀνόματι αὐτοῦ ἐλπιοῦσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will the nations relate to his name?","summary":"Elpizō means hope in, expect from, or place confidence in.","layers":["LEXICON","MISSION","INTERTEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"hope","rationale":"‘The nations will hope in his name’ is default because elpizō retains future expectation and confidence within Isaiah’s wording. ‘Place trust’ foregrounds confidence, while ‘look ... with expectation’ expands the future orientation.","evidence":{"external":null,"internal":null},"options":[{"id":"hope","text":"the nations will hope in his name","description":"Project default · direct wording","isDefault":true,"witnesses":null},{"id":"trust","text":"the nations will place trust in his name","description":"Confidence foregrounded","isDefault":false,"witnesses":null},{"id":"expect","text":"the nations will look to his name with expectation","description":"Future orientation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Demonized","book":"Matthew","chapter":12,"decisionKey":"mt12Demonized","source":{"greekPresented":"δαιμονιζόμενος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the afflicted man’s condition be described?","summary":"The participle describes someone subjected to demonic influence; English ‘possessed’ can imply more than the form specifies.","layers":["GRAMMAR","LEXICON","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"demonized","rationale":"‘A demonized man’ is default because the participle describes experienced demonic influence without defining total ownership. ‘Oppressed by a demon’ interprets the agency as pressure, while ‘demon-possessed’ uses traditional but stronger control language.","evidence":{"external":null,"internal":null},"options":[{"id":"demonized","text":"a demonized man","description":"Project default · form exposed","isDefault":true,"witnesses":null},{"id":"oppressed","text":"a man oppressed by a demon","description":"Agency without ownership","isDefault":false,"witnesses":null},{"id":"possessed","text":"a demon-possessed man","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12BlindMute","book":"Matthew","chapter":12,"decisionKey":"mt12BlindMute","source":{"greekPresented":"τυφλὸν καὶ κωφόν / κωφόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Was the man described as blind and mute, or only mute?","summary":"The manuscript tradition divides over the additional blindness language and corresponding ‘saw’ in the result.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"both","rationale":"The fuller description is the working default because it is broadly attested and explains both speaking and seeing. The shorter reading has exceptionally early support and remains fully selectable.","evidence":{"external":"Short ‘mute’ form: א, B, D, 892, 983, 1424 and early versions; blind-and-mute forms: C, L, W, Δ, Θ, 0281, families 1/13 and the broad later tradition.","internal":"The paired healing may have been expanded for symmetry, while omission of the blindness phrases at two points is also possible through coordinated shortening."},"options":[{"id":"both","text":"blind and mute; the mute man spoke and saw","description":"Project default · broad reading","isDefault":true,"witnesses":"τυφλὸν καὶ κωφόν ... λαλεῖν καὶ βλέπειν · C, L, W, Δ, Θ, broad tradition"},{"id":"mute","text":"mute; the mute man spoke","description":"Short early reading","isDefault":false,"witnesses":"κωφόν ... λαλεῖν · א, B, D, 892, 983, 1424, early versions"},{"id":"open","text":"[blind and] mute; he spoke [and saw]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed words bracketed"}],"revisionHistory":[]},
{"id":"matthew.12.mt12Amazed","book":"Matthew","chapter":12,"decisionKey":"mt12Amazed","source":{"greekPresented":"ἐξίσταντο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the crowds respond?","summary":"Existēmi literally describes being displaced from one’s ordinary state—astonished or beside oneself.","layers":["LEXICON","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"astonished","rationale":"‘All the crowds were astonished’ is default because existēmi depicts displacement from an ordinary state and carries strong amazement. ‘Were amazed’ is natural, while ‘beside themselves’ exposes the image but can imply irrationality.","evidence":{"external":null,"internal":null},"options":[{"id":"astonished","text":"all the crowds were astonished","description":"Project default · intensity","isDefault":true,"witnesses":null},{"id":"amazed","text":"all the crowds were amazed","description":"Natural English","isDefault":false,"witnesses":null},{"id":"beside","text":"all the crowds were beside themselves","description":"Image exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12SonDavid","book":"Matthew","chapter":12,"decisionKey":"mt12SonDavid","source":{"greekPresented":"μήτι οὗτός ἐστιν ὁ υἱὸς Δαυίδ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the crowd’s cautious question sound?","summary":"Mēti normally anticipates a negative answer while leaving the possibility provocatively open.","layers":["GRAMMAR","TITLE","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"cannot","rationale":"‘This cannot be the Son of David, can it?’ is default because mēti normally anticipates a negative answer while leaving provocative room for recognition. ‘Could this perhaps be’ opens the wonder, while a neutral question erases the expected doubt.","evidence":{"external":null,"internal":null},"options":[{"id":"cannot","text":"This cannot be the Son of David, can it?","description":"Project default · expected doubt","isDefault":true,"witnesses":null},{"id":"perhaps","text":"Could this perhaps be the Son of David?","description":"Open wonder","isDefault":false,"witnesses":null},{"id":"is","text":"Is this the Son of David?","description":"Neutralized question","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Beelzebul","book":"Matthew","chapter":12,"decisionKey":"mt12Beelzebul","source":{"greekPresented":"Βεελζεβούλ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the hostile ruler-name be displayed?","summary":"Beelzebul is the principal Greek spelling; Beelzebub is a familiar later English form.","layers":["LANGUAGE","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"beelzebul","rationale":"‘Beelzebul, ruler of the demons’ is default because it follows the principal Greek spelling and retains the hostile name with its contextual role. ‘Beelzebub’ is the familiar later English form, while ‘the demon ruler’ foregrounds function.","evidence":{"external":null,"internal":null},"options":[{"id":"beelzebul","text":"Beelzebul, ruler of the demons","description":"Project default · Greek form","isDefault":true,"witnesses":null},{"id":"beelzebub","text":"Beelzebub, ruler of the demons","description":"Traditional spelling","isDefault":false,"witnesses":null},{"id":"master","text":"the demon ruler Beelzebul","description":"Role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Divided","book":"Matthew","chapter":12,"decisionKey":"mt12Divided","source":{"greekPresented":"ἐρημοῦται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to a kingdom divided against itself?","summary":"Erēmoō means make desolate, lay waste, or depopulate.","layers":["LEXICON","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"desolated","rationale":"‘Is made desolate’ is default because erēmoō depicts a kingdom laid waste rather than merely losing an argument. ‘Brought to ruin’ gives the result naturally, while ‘laid waste’ carries a prophetic register.","evidence":{"external":null,"internal":null},"options":[{"id":"desolated","text":"is made desolate","description":"Project default · verb exposed","isDefault":true,"witnesses":null},{"id":"ruined","text":"is brought to ruin","description":"Result in natural English","isDefault":false,"witnesses":null},{"id":"waste","text":"is laid waste","description":"Prophetic register","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Sons","book":"Matthew","chapter":12,"decisionKey":"mt12Sons","source":{"greekPresented":"οἱ υἱοὶ ὑμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are the Pharisees’ comparable exorcists?","summary":"‘Your sons’ can mean literal descendants or members and disciples of their own community.","layers":["IDIOM","CULTURE","RHETORIC","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sons","rationale":"‘Your sons’ is default because it preserves the kinship phrase and lets context include descendants, disciples, or community members. ‘Your own disciples’ chooses a likely group, while ‘people among you’ keeps the referent broad.","evidence":{"external":null,"internal":null},"options":[{"id":"sons","text":"your sons","description":"Project default · kinship phrase retained","isDefault":true,"witnesses":null},{"id":"disciples","text":"your own disciples","description":"Community relation interpreted","isDefault":false,"witnesses":null},{"id":"people","text":"people among you","description":"Referent left broad","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12StrongMan","book":"Matthew","chapter":12,"decisionKey":"mt12StrongMan","source":{"greekPresented":"δήσῃ τὸν ἰσχυρόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must happen before the strong one’s house is plundered?","summary":"Ischyros means strong or powerful; the image requires binding him first.","layers":["LEXICON","METAPHOR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"strong","rationale":"‘First bind the strong one’ is default because it preserves the substantival adjective and the conquest image without identifying every referent inside the line. ‘Powerful man’ is natural, while ‘strong householder’ clarifies his role.","evidence":{"external":null,"internal":null},"options":[{"id":"strong","text":"first bind the strong one","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"powerful","text":"first tie up the powerful man","description":"Natural English","isDefault":false,"witnesses":null},{"id":"owner","text":"first restrain the strong householder","description":"Role clarified","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Scatter","book":"Matthew","chapter":12,"decisionKey":"mt12Scatter","source":{"greekPresented":"σκορπίζει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the one not gathering with Jesus do?","summary":"Skorpizō means scatter or disperse, continuing the image of gathering a flock or harvest.","layers":["LEXICON","METAPHOR","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"scatters","rationale":"‘Scatters’ is default because skorpizō directly opposes gathering and leaves flock and harvest resonances available. ‘Disperses what is gathered’ explains the object, while ‘drives them apart’ foregrounds relational division.","evidence":{"external":null,"internal":null},"options":[{"id":"scatters","text":"scatters","description":"Project default · direct verb","isDefault":true,"witnesses":null},{"id":"disperses","text":"disperses what is gathered","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"drives","text":"drives them apart","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Blasphemy","book":"Matthew","chapter":12,"decisionKey":"mt12Blasphemy","source":{"greekPresented":"ἡ ... βλασφημία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should blasphemy against the spirit be named?","summary":"Blasphēmia is injurious, defaming speech; capitalization is an English interpretive choice absent from ancient manuscripts.","layers":["LEXICON","TYPOGRAPHY","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"spirit","rationale":"‘Blasphemy against the spirit’ is default because it preserves the noun’s injurious-speech force while declining to invent manuscript capitalization. ‘Holy Spirit’ explicitly identifies the personal-divine referent, while ‘defaming speech’ translates blasphēmia more fully.","evidence":{"external":null,"internal":null},"options":[{"id":"spirit","text":"blasphemy against the spirit","description":"Project default · typography open","isDefault":true,"witnesses":null},{"id":"Spirit","text":"blasphemy against the Holy Spirit","description":"Personal-divine referent explicit","isDefault":false,"witnesses":null},{"id":"slander","text":"defaming speech against the holy spirit","description":"Lexical force exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Age","book":"Matthew","chapter":12,"decisionKey":"mt12Age","source":{"greekPresented":"οὔτε ... τούτῳ τῷ αἰῶνι οὔτε ... μέλλοντι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When will this speech not be forgiven?","summary":"Aiōn is an age or era, not the ordinary Greek word for the physical world.","layers":["LEXICON","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"age","rationale":"‘Neither in this age nor in the coming one’ is default because aiōn names a temporal era rather than the physical world. Traditional ‘world ... world to come’ is familiar, while ‘present era’ exposes the temporal contrast.","evidence":{"external":null,"internal":null},"options":[{"id":"age","text":"neither in this age nor in the coming one","description":"Project default · temporal contrast","isDefault":true,"witnesses":null},{"id":"world","text":"neither in this world nor in the world to come","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"era","text":"not in the present era or the one coming","description":"Meaning exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Tree","book":"Matthew","chapter":12,"decisionKey":"mt12Tree","source":{"greekPresented":"ποιήσατε τὸ δένδρον καλόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus command concerning tree and fruit?","summary":"Poieō literally says ‘make the tree good’ or ‘make it rotten,’ a force often smoothed to ‘consider.’","layers":["GRAMMAR","METAPHOR","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"make","rationale":"‘Make the tree good and its fruit good’ is default because the imperative poieō is deliberately forceful and demands consistency between source and result. ‘Consider’ interprets an evaluative sense, while ‘declare’ foregrounds classification.","evidence":{"external":null,"internal":null},"options":[{"id":"make","text":"make the tree good and its fruit good","description":"Project default · imperative retained","isDefault":true,"witnesses":null},{"id":"consider","text":"consider the tree good and its fruit good","description":"Judgment interpreted","isDefault":false,"witnesses":null},{"id":"declare","text":"declare either tree and fruit good or both rotten","description":"Consistency foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Vipers","book":"Matthew","chapter":12,"decisionKey":"mt12Vipers","source":{"greekPresented":"γεννήματα ἐχιδνῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ accusation be rendered?","summary":"Literally ‘offspring of vipers,’ a lineage image of dangerous character.","layers":["METAPHOR","RHETORIC","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"offspring","rationale":"‘Offspring of vipers’ is default because it retains the lineage image connecting dangerous speech with dangerous origin. Traditional ‘brood’ is idiomatic, while ‘viper-born people’ heightens the provocation.","evidence":{"external":null,"internal":null},"options":[{"id":"offspring","text":"offspring of vipers","description":"Project default · lineage image","isDefault":true,"witnesses":null},{"id":"brood","text":"brood of vipers","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"snakeborn","text":"viper-born people","description":"Provocative force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Careless","book":"Matthew","chapter":12,"decisionKey":"mt12Careless","source":{"greekPresented":"πᾶν ῥῆμα ἀργόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of word comes under judgment?","summary":"Argos can mean idle, inactive, unproductive, or careless.","layers":["LEXICON","ETHICS","JUDGMENT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"idle","rationale":"‘Every idle word’ is default because argos literally pictures speech as inactive or unproductive and links words to fruit. ‘Careless’ foregrounds negligence, while ‘useless utterance’ stresses lack of benefit.","evidence":{"external":null,"internal":null},"options":[{"id":"idle","text":"every idle word","description":"Project default · lexical image","isDefault":true,"witnesses":null},{"id":"careless","text":"every careless word","description":"Moral negligence","isDefault":false,"witnesses":null},{"id":"useless","text":"every useless utterance","description":"Lack of fruit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Sign","book":"Matthew","chapter":12,"decisionKey":"mt12Sign","source":{"greekPresented":"σημεῖον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the scribes and Pharisees request?","summary":"Sēmeion is a sign—an event carrying meaning or authentication—not merely any miracle.","layers":["LEXICON","EVIDENCE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"sign","rationale":"‘We want to see a sign from you’ is default because sēmeion is an event carrying meaning or authentication, not simply any wonder. ‘Authenticating sign’ exposes the demand, while ‘miracle’ identifies an event category and loses the evidentiary function.","evidence":{"external":null,"internal":null},"options":[{"id":"sign","text":"we want to see a sign from you","description":"Project default · term retained","isDefault":true,"witnesses":null},{"id":"proof","text":"we want to see an authenticating sign from you","description":"Demand exposed","isDefault":false,"witnesses":null},{"id":"miracle","text":"we want to see a miracle from you","description":"Event category","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12SeaCreature","book":"Matthew","chapter":12,"decisionKey":"mt12SeaCreature","source":{"greekPresented":"κήτους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What swallowed Jonah in Jesus’ saying?","summary":"Kētos means a large sea creature or sea monster; ‘whale’ is narrower than the Greek.","layers":["LEXICON","INTERTEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"creature","rationale":"‘The great sea creature’ is default because kētos denotes a large marine creature or monster without identifying a species. ‘Sea monster’ preserves ancient imaginative force, while ‘whale’ is traditional and narrower than the Greek.","evidence":{"external":null,"internal":null},"options":[{"id":"creature","text":"the great sea creature","description":"Project default · lexical range","isDefault":true,"witnesses":null},{"id":"monster","text":"the sea monster","description":"Ancient image","isDefault":false,"witnesses":null},{"id":"whale","text":"the great whale","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12QueenSouth","book":"Matthew","chapter":12,"decisionKey":"mt12QueenSouth","source":{"greekPresented":"βασίλισσα νότου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the visiting queen be named?","summary":"The text calls her ‘queen of south’; identifying her with Sheba comes from the scriptural narrative behind the saying.","layers":["TITLE","GEOGRAPHY","INTERTEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"south","rationale":"‘The queen of the South’ is default because it translates Matthew’s written title without importing the name Sheba from the source narrative. ‘Queen of Sheba’ supplies that identity, while ‘southern queen’ is compact and less titular.","evidence":{"external":null,"internal":null},"options":[{"id":"south","text":"the queen of the South","description":"Project default · written title","isDefault":true,"witnesses":null},{"id":"sheba","text":"the queen of Sheba","description":"Narrative identity supplied","isDefault":false,"witnesses":null},{"id":"southern","text":"the southern queen","description":"Compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Swept","book":"Matthew","chapter":12,"decisionKey":"mt12Swept","source":{"greekPresented":"σχολάζοντα σεσαρωμένον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What condition does the returning spirit find?","summary":"The house is unoccupied, swept, and arranged—orderly but left empty.","layers":["GRAMMAR","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"empty","rationale":"‘Unoccupied, swept, and put in order’ is default because it preserves all three conditions and the danger of orderly emptiness. ‘Vacant ... decorated’ foregrounds vulnerability and appearance, while ‘cleaned and prepared’ interprets readiness.","evidence":{"external":null,"internal":null},"options":[{"id":"empty","text":"unoccupied, swept, and put in order","description":"Project default · three states","isDefault":true,"witnesses":null},{"id":"vacant","text":"vacant, swept clean, and decorated","description":"Vulnerability foregrounded","isDefault":false,"witnesses":null},{"id":"ready","text":"empty, cleaned, and prepared","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.12.mt12Verse47","book":"Matthew","chapter":12,"decisionKey":"mt12Verse47","source":{"greekPresented":"λέγει δέ τις αὐτῷ ...","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the messenger’s report in verse 47 belong in the text?","summary":"A substantial early stream omits the entire verse, while broad later evidence includes it. The omission may be deliberate or an eye-skip between similar endings.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"omit","rationale":"Omission is the working default because the verse is absent from several important early witnesses. Inclusion is ancient and broad, however, and accidental eye-skip between similar phrase endings offers a credible reason for omission.","evidence":{"external":"Omitted by א*, B, L, Γ, 579, 597, 1009 and important Old Latin, Syriac and Coptic support; included by א², C, D, K, W, Z, Δ, Θ, families 1/13 and the broad later tradition.","internal":"The verse largely repeats information already present in verse 46 and could be added for clarity; conversely, similar endings in verses 46–47 could cause accidental whole-line omission."},"options":[{"id":"omit","text":"⟦Verse 47 is absent in the earliest recoverable text.⟧","description":"Project default · strong early omission","isDefault":true,"witnesses":"Whole verse absent · א*, B, L, Γ, 579, 597, 1009, early versions"},{"id":"include","text":"And someone said to him, ‘Look, your mother and your brothers are standing outside, seeking to speak to you.’","description":"Ancient included reading","isDefault":false,"witnesses":"Verse present · א², C, D, K, W, Z, Δ, Θ, families 1/13, later tradition"},{"id":"marked","text":"[And someone told him, ‘Look, your mother and brothers are outside seeking to speak to you.’]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed verse bracketed"}],"revisionHistory":[]},
{"id":"matthew.12.mt12Family","book":"Matthew","chapter":12,"decisionKey":"mt12Family","source":{"greekPresented":"ἀδελφός ... ἀδελφὴ ... μήτηρ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who does Jesus call his family?","summary":"The singular demonstrative identifies each person doing the Father’s will as brother, sister, and mother.","layers":["GRAMMAR","RELATION","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"family","rationale":"‘That one is my brother and sister and mother’ is default because the singular demonstrative identifies each doer of the Father’s will while retaining all three family terms. ‘This person ... to me’ foregrounds relation, while ‘belongs to my family’ summarizes the saying.","evidence":{"external":null,"internal":null},"options":[{"id":"family","text":"that one is my brother and sister and mother","description":"Project default · singular force","isDefault":true,"witnesses":null},{"id":"kin","text":"this person is brother, sister, and mother to me","description":"Relation foregrounded","isDefault":false,"witnesses":null},{"id":"member","text":"each such person belongs to my family","description":"Meaning interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Sower","book":"Matthew","chapter":13,"decisionKey":"mt13Sower","source":{"greekPresented":"ὁ σπείρων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the central figure be named?","summary":"The participle literally means ‘the one sowing.’","layers":["GRAMMAR","LEXICON","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"sowing","rationale":"‘The one sowing’ is default because the substantival present participle keeps the activity ongoing and visible. Traditional ‘the sower’ turns it into a fixed title, while ‘a farmer scattering seed’ supplies occupation and method.","evidence":{"external":null,"internal":null},"options":[{"id":"sowing","text":"the one sowing","description":"Project default · participle exposed","isDefault":true,"witnesses":null},{"id":"sower","text":"the sower","description":"Traditional title","isDefault":false,"witnesses":null},{"id":"farmer","text":"a farmer scattering seed","description":"Scene expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Parables","book":"Matthew","chapter":13,"decisionKey":"mt13Parables","source":{"greekPresented":"παραβολαῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What form did Jesus use to speak?","summary":"Parabolē is a comparison placed alongside reality: parable, analogy, or figurative saying.","layers":["LEXICON","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"parables","rationale":"‘In parables’ is default because parabolai is the established term for comparisons placed alongside reality and includes more than narrative stories. ‘Comparisons’ exposes the form, while ‘illustrative stories’ interprets one common function.","evidence":{"external":null,"internal":null},"options":[{"id":"parables","text":"in parables","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"comparisons","text":"through comparisons","description":"Form exposed","isDefault":false,"witnesses":null},{"id":"stories","text":"through illustrative stories","description":"Function interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Mysteries","book":"Matthew","chapter":13,"decisionKey":"mt13Mysteries","source":{"greekPresented":"τὰ μυστήρια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has been given to the disciples to know?","summary":"Mystēria are hidden divine purposes now disclosed, not puzzles solved through technique.","layers":["LEXICON","REVELATION","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"mysteries","rationale":"‘The mysteries of the kingdom’ is default because mystēria names divine purposes once hidden and now disclosed, not puzzles solved by technique. ‘Secrets’ foregrounds concealment, while ‘hidden purposes’ explains the theological sense.","evidence":{"external":null,"internal":null},"options":[{"id":"mysteries","text":"the mysteries of the kingdom","description":"Project default · Greek family retained","isDefault":true,"witnesses":null},{"id":"secrets","text":"the secrets of the kingdom","description":"Hiddenness foregrounded","isDefault":false,"witnesses":null},{"id":"hidden","text":"the kingdom’s hidden purposes","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Given","book":"Matthew","chapter":13,"decisionKey":"mt13Given","source":{"greekPresented":"δοθήσεται ... περισσευθήσεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the one who has?","summary":"The passives say that more will be given and abundance caused, without naming the giver.","layers":["GRAMMAR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"given","rationale":"‘More will be given, and that one will be made abundant’ is default because both passives preserve divine agency without naming the giver. ‘Will receive more’ is natural, while ‘until it overflows’ heightens the abundance image.","evidence":{"external":null,"internal":null},"options":[{"id":"given","text":"more will be given, and that one will be made abundant","description":"Project default · passives retained","isDefault":true,"witnesses":null},{"id":"receive","text":"that person will receive more and have abundance","description":"Natural English","isDefault":false,"witnesses":null},{"id":"overflow","text":"more will be granted until it overflows","description":"Intensity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Ears9","book":"Matthew","chapter":13,"decisionKey":"mt13Ears9","source":{"greekPresented":"ὦτα / ὦτα ἀκούειν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the first hearing call say ‘ears’ or ‘ears to hear’?","summary":"Important early witnesses preserve the shorter wording; most later witnesses add the explanatory infinitive.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"ears","rationale":"The shorter ‘having ears’ is default because it has strong early support and the added infinitive naturally clarifies the idiom.","evidence":{"external":"Short: א*, B, L and important Old Latin, Syriac and patristic support; ‘ears to hear’: א², C, D, K, W, Θ, families 1/13 and the broad later tradition.","internal":"‘To hear’ explains the purpose of the ears and readily expands the compact saying."},"options":[{"id":"ears","text":"The one having ears, let that one hear","description":"Project default · early shorter form","isDefault":true,"witnesses":"ὁ ἔχων ὦτα ἀκουέτω · א*, B, L, early versions"},{"id":"hear","text":"The one having ears to hear, let that one hear","description":"Broad later form","isDefault":false,"witnesses":"ὁ ἔχων ὦτα ἀκούειν ἀκουέτω · broad later tradition"},{"id":"open","text":"The one having ears [to hear], let that one hear","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · infinitive bracketed"}],"revisionHistory":[]},
{"id":"matthew.13.mt13Reason","book":"Matthew","chapter":13,"decisionKey":"mt13Reason","source":{"greekPresented":"ὅτι / ἵνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Do the parables respond to their condition, or function so that they do not perceive?","summary":"The principal Matthew reading uses ‘because’; an ancient stream has purpose wording closer to Mark.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"because","rationale":"‘Because’ is default because it has decisive support for Matthew’s form and describes parables as a response to existing nonperception. The purpose reading is ancient and aligns more closely with Mark.","evidence":{"external":"Causal ὅτι is supported by א, B, C, L, W and the dominant Matthew tradition; purpose ἵνα is preserved by D, Θ and related versional witnesses.","internal":"Assimilation toward Mark’s purpose clause readily explains ἵνα; Matthew’s following Isaiah quotation already supplies purpose-oriented language."},"options":[{"id":"because","text":"Because seeing, they do not see; and hearing, they do not hear nor understand","description":"Project default · principal Matthew form","isDefault":true,"witnesses":"ὅτι βλέποντες οὐ βλέπουσιν · א, B, C, L, W, broad tradition"},{"id":"so","text":"So that seeing, they may not see, and hearing, they may not hear nor understand","description":"Ancient purpose reading","isDefault":false,"witnesses":"ἵνα βλέποντες μὴ βλέπωσιν · D, Θ, related versions"},{"id":"open","text":"[Because/so that] seeing, they do not see, and hearing, they do not hear or understand","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · causal/purpose conjunction shown"}],"revisionHistory":[]},
{"id":"matthew.13.mt13Dull","book":"Matthew","chapter":13,"decisionKey":"mt13Dull","source":{"greekPresented":"ἐπαχύνθη ἡ καρδία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happened to the people’s heart?","summary":"Pachynō literally means thicken or make fat, used metaphorically for dulled responsiveness.","layers":["LEXICON","METAPHOR","INTERTEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"thick","rationale":"‘This people’s heart became thick’ is default because pachynō preserves Isaiah’s bodily image of fattened, unresponsive perception. ‘Became dull’ gives the meaning naturally, while ‘grew calloused’ foregrounds resistant hardening.","evidence":{"external":null,"internal":null},"options":[{"id":"thick","text":"this people’s heart became thick","description":"Project default · image exposed","isDefault":true,"witnesses":null},{"id":"dull","text":"this people’s heart became dull","description":"Meaning in natural English","isDefault":false,"witnesses":null},{"id":"calloused","text":"this people’s heart grew calloused","description":"Resistance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Blessed","book":"Matthew","chapter":13,"decisionKey":"mt13Blessed","source":{"greekPresented":"μακάριοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the disciples’ eyes and ears described?","summary":"Makarios names a favored, flourishing condition, conventionally ‘blessed.’","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"blessed","rationale":"‘Blessed are your eyes because they see’ is default because makarioi names a favored, flourishing condition and preserves the established scriptural register. ‘Favored’ foregrounds status, while ‘fortunate’ emphasizes experience and can sound accidental.","evidence":{"external":null,"internal":null},"options":[{"id":"blessed","text":"blessed are your eyes because they see","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"favored","text":"favored are your eyes because they see","description":"Condition foregrounded","isDefault":false,"witnesses":null},{"id":"fortunate","text":"how fortunate your seeing eyes are","description":"Experiential force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Desired","book":"Matthew","chapter":13,"decisionKey":"mt13Desired","source":{"greekPresented":"ἐπεθύμησαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How strongly did prophets and righteous people want to see?","summary":"Epithymeō means desire deeply or long for, sometimes used for craving.","layers":["LEXICON","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"desired","rationale":"‘Deeply desired to see’ is default because epithymeō carries strong longing and the infinitive retains its object. ‘Longed’ is natural, while ‘yearned’ intensifies the emotional tone.","evidence":{"external":null,"internal":null},"options":[{"id":"desired","text":"deeply desired to see","description":"Project default · intensity","isDefault":true,"witnesses":null},{"id":"longed","text":"longed to see","description":"Natural English","isDefault":false,"witnesses":null},{"id":"yearned","text":"yearned to see","description":"Emotional force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13SownWord","book":"Matthew","chapter":13,"decisionKey":"mt13SownWord","source":{"greekPresented":"τὸ ἐσπαρμένον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is snatched from the path-hearer?","summary":"The perfect participle means ‘what has been sown,’ with the kingdom-message supplied by context.","layers":["GRAMMAR","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"sown","rationale":"‘What has been sown in the heart’ is default because the perfect participle preserves the deposited seed’s continuing state and leaves its referent to the explanation. ‘Kingdom message’ makes the referent explicit, while ‘seed planted’ returns to the parable image.","evidence":{"external":null,"internal":null},"options":[{"id":"sown","text":"what has been sown in the heart","description":"Project default · form retained","isDefault":true,"witnesses":null},{"id":"message","text":"the kingdom message sown in the heart","description":"Referent explicit","isDefault":false,"witnesses":null},{"id":"seed","text":"the seed planted in the heart","description":"Parable image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Stumble","book":"Matthew","chapter":13,"decisionKey":"mt13Stumble","source":{"greekPresented":"σκανδαλίζεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens under pressure or persecution?","summary":"Skandalizō describes being tripped, ensnared, or caused to fall away.","layers":["LEXICON","METAPHOR","DISCIPLESHIP","TRANSLATION"],"confidence":"moderate","defaultOptionId":"stumbles","rationale":"‘Immediately stumbles’ is default because skandalizō retains the trap-and-fall image under pressure. ‘Falls away’ states the discipleship result, while ‘takes offense’ foregrounds reaction rather than collapse.","evidence":{"external":null,"internal":null},"options":[{"id":"stumbles","text":"immediately stumbles","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"falls","text":"immediately falls away","description":"Result explicit","isDefault":false,"witnesses":null},{"id":"offense","text":"immediately takes offense","description":"Traditional sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13CareAge","book":"Matthew","chapter":13,"decisionKey":"mt13CareAge","source":{"greekPresented":"ἡ μέριμνα τοῦ αἰῶνος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What chokes the message?","summary":"The phrase is ‘the anxiety of the age’; many later witnesses clarify ‘this age.’","layers":["LEXICON","ESCHATOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"age","rationale":"‘The anxiety of the age’ is default because the concise Greek names consuming concern generated by the present era without an explicit demonstrative. ‘This age’ clarifies the contrast, while ‘worries of this world’ shifts aiōn from time to world.","evidence":{"external":null,"internal":null},"options":[{"id":"age","text":"the anxiety of the age","description":"Project default · concise early form","isDefault":true,"witnesses":null},{"id":"this","text":"the anxiety of this age","description":"Clarified later form","isDefault":false,"witnesses":null},{"id":"world","text":"the worries of this world","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Wealth","book":"Matthew","chapter":13,"decisionKey":"mt13Wealth","source":{"greekPresented":"ἡ ἀπάτη τοῦ πλούτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does wealth do in the thorny soil?","summary":"Apatē means deception or seduction; wealth actively promises what it cannot give.","layers":["LEXICON","ECONOMY","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"deception","rationale":"‘The deception of wealth’ is default because apatē personifies riches as promising what they cannot deliver. ‘Seduction of riches’ foregrounds attraction, while ‘deceitfulness’ preserves traditional wording with less active agency.","evidence":{"external":null,"internal":null},"options":[{"id":"deception","text":"the deception of wealth","description":"Project default · agency exposed","isDefault":true,"witnesses":null},{"id":"seduction","text":"the seduction of riches","description":"Attractive power","isDefault":false,"witnesses":null},{"id":"deceitful","text":"the deceitfulness of wealth","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Fruit","book":"Matthew","chapter":13,"decisionKey":"mt13Fruit","source":{"greekPresented":"καρποφορεῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the good soil’s result be expressed?","summary":"The verb means bear or produce fruit; the yields remain deliberately varied.","layers":["LEXICON","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"bears","rationale":"‘Bears fruit’ is default because karpophoreō retains the living agricultural image and its varied yields. ‘Produces a harvest’ foregrounds result, while ‘yields fruit’ is compact and slightly more economic.","evidence":{"external":null,"internal":null},"options":[{"id":"bears","text":"bears fruit","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"produces","text":"produces a harvest","description":"Agricultural result","isDefault":false,"witnesses":null},{"id":"yields","text":"yields fruit","description":"Compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Weeds","book":"Matthew","chapter":13,"decisionKey":"mt13Weeds","source":{"greekPresented":"ζιζάνια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the enemy sow among the wheat?","summary":"Zizania likely denotes darnel, a weed resembling wheat while young.","layers":["LEXICON","NATURE","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"darnel","rationale":"‘Darnel among the wheat’ is default because zizania most likely denotes the wheat-like weed that is difficult to distinguish when young. ‘Weeds’ is accessible but broad, while ‘false wheat’ explains resemblance rather than naming the plant.","evidence":{"external":null,"internal":null},"options":[{"id":"darnel","text":"darnel among the wheat","description":"Project default · likely plant","isDefault":true,"witnesses":null},{"id":"weeds","text":"weeds among the wheat","description":"Accessible English","isDefault":false,"witnesses":null},{"id":"false","text":"false wheat among the wheat","description":"Resemblance exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Enemy","book":"Matthew","chapter":13,"decisionKey":"mt13Enemy","source":{"greekPresented":"ἐχθρὸς ἄνθρωπος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who sowed the darnel?","summary":"The phrase literally says ‘an enemy human,’ emphasizing hostile agency.","layers":["GRAMMAR","LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"enemy","rationale":"‘An enemy human did this’ is default because it exposes the unusual phrase echthros anthrōpos and its emphatic hostile agency. ‘Enemy man’ is more idiomatic but awkward, while ‘hostile person’ is natural and gender-neutral.","evidence":{"external":null,"internal":null},"options":[{"id":"enemy","text":"an enemy human did this","description":"Project default · phrase exposed","isDefault":true,"witnesses":null},{"id":"man","text":"an enemy man did this","description":"Natural English","isDefault":false,"witnesses":null},{"id":"hostile","text":"a hostile person did this","description":"Gender-neutral referent","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Harvest","book":"Matthew","chapter":13,"decisionKey":"mt13Harvest","source":{"greekPresented":"θερισμός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the harvest represent?","summary":"Therismos is both the act and season of reaping; the explanation identifies it with completion of the age.","layers":["LEXICON","METAPHOR","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"harvest","rationale":"‘The harvest is the completion of the age’ is default because therismos preserves both reaping event and season, while synteleia names consummation. ‘The reaping’ foregrounds action, while ‘represents the end’ explicitly marks interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"harvest","text":"the harvest is the completion of the age","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"reaping","text":"the reaping is the age’s completion","description":"Action foregrounded","isDefault":false,"witnesses":null},{"id":"end","text":"the harvest represents the end of the age","description":"Interpretive English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Mustard","book":"Matthew","chapter":13,"decisionKey":"mt13Mustard","source":{"greekPresented":"μικρότερον ... μεῖζον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the mustard seed’s contrast expressed?","summary":"The forms are comparative: smaller than the seeds in view, then greater than the garden plants.","layers":["GRAMMAR","NATURE","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"smaller","rationale":"‘Smaller than all the seeds ... greater than the garden plants’ is default because the Greek uses comparatives within the scene rather than universal botanical superlatives. ‘Smallest ... largest’ is traditional, while ‘tiny ... towering’ foregrounds visual contrast.","evidence":{"external":null,"internal":null},"options":[{"id":"smaller","text":"smaller than all the seeds ... greater than the garden plants","description":"Project default · comparatives retained","isDefault":true,"witnesses":null},{"id":"smallest","text":"the smallest seed ... the largest garden plant","description":"Traditional superlatives","isDefault":false,"witnesses":null},{"id":"tiny","text":"tiny among seeds ... towering among garden plants","description":"Image foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Nest","book":"Matthew","chapter":13,"decisionKey":"mt13Nest","source":{"greekPresented":"κατασκηνοῦν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the birds do in the branches?","summary":"Kataskēnoō means pitch camp, settle, or make a dwelling.","layers":["LEXICON","NATURE","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"dwell","rationale":"‘Dwell in its branches’ is default because kataskēnoō means settle or make a lasting habitation. ‘Make nests’ supplies a concrete bird behavior, while ‘take shelter’ foregrounds protection.","evidence":{"external":null,"internal":null},"options":[{"id":"dwell","text":"dwell in its branches","description":"Project default · lasting residence","isDefault":true,"witnesses":null},{"id":"nest","text":"make nests in its branches","description":"Concrete bird image","isDefault":false,"witnesses":null},{"id":"shelter","text":"take shelter in its branches","description":"Protection foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Leaven","book":"Matthew","chapter":13,"decisionKey":"mt13Leaven","source":{"greekPresented":"ἔκρυψεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the woman do with the leaven?","summary":"The verb is ‘hid,’ a striking description often softened to ‘mixed.’","layers":["LEXICON","METAPHOR","RHETORIC","TRANSLATION"],"confidence":"high","defaultOptionId":"hid","rationale":"‘Hid in three measures of flour’ is default because enkryptō uses the surprising verb ‘hide,’ which should not be smoothed away. ‘Mixed into’ explains the process, while ‘worked through a large batch’ gives the scene naturally.","evidence":{"external":null,"internal":null},"options":[{"id":"hid","text":"hid in three measures of flour","description":"Project default · surprising verb","isDefault":true,"witnesses":null},{"id":"mixed","text":"mixed into three measures of flour","description":"Process explained","isDefault":false,"witnesses":null},{"id":"worked","text":"worked through a large batch of flour","description":"Natural scene","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Prophet","book":"Matthew","chapter":13,"decisionKey":"mt13Prophet","source":{"greekPresented":"διὰ τοῦ προφήτου / διὰ Ἠσαΐου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is the prophet unnamed, or identified as Isaiah?","summary":"Most witnesses leave the prophet unnamed; a notable early stream names Isaiah, though the quotation is from Psalm 78 associated with Asaph.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"unnamed","rationale":"The unnamed prophet is default because it dominates the tradition and avoids a difficult attribution. The Isaiah reading is early and difficult enough that it may preserve a name later removed or generalized.","evidence":{"external":"Unnamed prophet: B, C, D, L, W and the broad tradition; Isaiah: א*, Θ, families 1/13, 33 and ancient versional/patristic support; Asaph is sparsely attested in patristic discussion.","internal":"Because the quotation is Psalm 78:2, scribes had reason to remove or correct Isaiah. Conversely, Isaiah could arise from a familiar Matthean formula."},"options":[{"id":"unnamed","text":"what was spoken through the prophet","description":"Project default · broad principal reading","isDefault":true,"witnesses":"διὰ τοῦ προφήτου · B, C, D, L, W, broad tradition"},{"id":"isaiah","text":"what was spoken through Isaiah the prophet","description":"Ancient named reading","isDefault":false,"witnesses":"διὰ Ἠσαΐου τοῦ προφήτου · א*, Θ, families 1/13, 33"},{"id":"open","text":"what was spoken through [Isaiah] the prophet","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed name bracketed"}],"revisionHistory":[]},
{"id":"matthew.13.mt13Foundation","book":"Matthew","chapter":13,"decisionKey":"mt13Foundation","source":{"greekPresented":"ἀπὸ καταβολῆς / ἀπὸ καταβολῆς κόσμου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the quotation say ‘from the foundation’ or ‘from the foundation of the world’?","summary":"The shorter form has important early support; the longer form is ancient and overwhelmingly widespread.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"foundation","rationale":"The shorter ‘from the foundation’ is default because it has important early support and the supplied ‘of the world’ is an easy clarifying expansion. The longer phrase is nevertheless ancient and widespread.","evidence":{"external":"Short: א*, B, family 1 and important early versions/patristic witnesses; long: א², C, D, K, L, W, Θ, family 13 and the broad later tradition.","internal":"‘Of the world’ completes a familiar biblical phrase and could be added automatically; accidental omission is also possible."},"options":[{"id":"foundation","text":"hidden things from the foundation","description":"Project default · shorter early form","isDefault":true,"witnesses":"ἀπὸ καταβολῆς · א*, B, family 1, early versions"},{"id":"world","text":"hidden things from the foundation of the world","description":"Broad longer form","isDefault":false,"witnesses":"ἀπὸ καταβολῆς κόσμου · א², C, D, K, L, W, Θ, broad tradition"},{"id":"open","text":"hidden things from the foundation [of the world]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · κόσμου bracketed"}],"revisionHistory":[]},
{"id":"matthew.13.mt13Explain","book":"Matthew","chapter":13,"decisionKey":"mt13Explain","source":{"greekPresented":"φράσον / διασάφησον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples ask Jesus to do with the weeds parable?","summary":"The witnesses divide between ‘tell/declare’ and the more explicit ‘explain fully.’","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"explain","rationale":"Natural English ‘explain’ is default while the apparatus exposes the Greek fork between ‘declare’ and ‘make fully clear.’ Both readings are ancient.","evidence":{"external":"Phrason: א², C, D, L, W, 0106, 0233, 0250 and broad later support; diasaphēson: א*, B, Θ, 0242, 1424 and the Vulgate.","internal":"The less common intensified verb may have been simplified; alternatively, it may clarify what ‘tell us the parable’ means."},"options":[{"id":"explain","text":"Explain to us the parable of the field’s darnel","description":"Project default · sense in English","isDefault":true,"witnesses":"English project rendering · represents the shared request"},{"id":"declare","text":"Declare to us the parable of the field’s darnel","description":"Broad manuscript form","isDefault":false,"witnesses":"φράσον · א², C, D, L, W and broad tradition"},{"id":"clarify","text":"Make the parable of the field’s darnel clear to us","description":"Explicit early form","isDefault":false,"witnesses":"διασάφησον · א*, B, Θ, 0242, 1424"}],"revisionHistory":[]},
{"id":"matthew.13.mt13Furnace","book":"Matthew","chapter":13,"decisionKey":"mt13Furnace","source":{"greekPresented":"κάμινον τοῦ πυρός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where are the causes of stumbling thrown?","summary":"Literally ‘the furnace of the fire,’ an emphatic construction.","layers":["LANGUAGE","METAPHOR","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"furnace","rationale":"‘The furnace of fire’ is default because it preserves Matthew’s emphatic genitive construction. ‘The fiery furnace’ is natural English, while ‘the burning furnace’ foregrounds active heat.","evidence":{"external":null,"internal":null},"options":[{"id":"furnace","text":"the furnace of fire","description":"Project default · Greek construction","isDefault":true,"witnesses":null},{"id":"fiery","text":"the fiery furnace","description":"Natural English","isDefault":false,"witnesses":null},{"id":"burning","text":"the burning furnace","description":"Image foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13AgeThis","book":"Matthew","chapter":13,"decisionKey":"mt13AgeThis","source":{"greekPresented":"τοῦ αἰῶνος / τοῦ αἰῶνος τούτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the weeds explanation say ‘completion of the age’ or ‘of this age’?","summary":"The shorter form has strong early support; the clarified ‘this age’ dominates much of the later tradition.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"age","rationale":"The shorter ‘completion of the age’ is default because it has strong early and diverse support; ‘this’ is a natural clarification of the eschatological contrast.","evidence":{"external":"Short: א, B, D, Γ, family 1, 892 and important early versions; ‘this age’: C, K, L, W, Θ, family 13 and the broad later tradition.","internal":"Adding ‘this’ makes the contrast with the coming age explicit and is more likely than widespread deletion."},"options":[{"id":"age","text":"at the completion of the age","description":"Project default · shorter early form","isDefault":true,"witnesses":"τῇ συντελείᾳ τοῦ αἰῶνος · א, B, D, Γ, family 1, early versions"},{"id":"this","text":"at the completion of this age","description":"Clarified later form","isDefault":false,"witnesses":"τῇ συντελείᾳ τοῦ αἰῶνος τούτου · C, K, L, W, Θ, broad tradition"},{"id":"open","text":"at the completion of [this] age","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · demonstrative bracketed"}],"revisionHistory":[]},
{"id":"matthew.13.mt13Shine","book":"Matthew","chapter":13,"decisionKey":"mt13Shine","source":{"greekPresented":"ἐκλάμψουσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will the righteous appear?","summary":"Eklampō means shine out or blaze forth, not merely reflect light passively.","layers":["LEXICON","LIGHT","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"shine","rationale":"‘Will shine out like the sun’ is default because eklampō depicts light issuing outward rather than passive reflection. ‘Radiate’ foregrounds emission, while ‘blaze forth’ heightens intensity.","evidence":{"external":null,"internal":null},"options":[{"id":"shine","text":"will shine out like the sun","description":"Project default · outward force","isDefault":true,"witnesses":null},{"id":"radiate","text":"will radiate like the sun","description":"Emitted light foregrounded","isDefault":false,"witnesses":null},{"id":"blaze","text":"will blaze forth like the sun","description":"Intensity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Ears43","book":"Matthew","chapter":13,"decisionKey":"mt13Ears43","source":{"greekPresented":"ὦτα / ὦτα ἀκούειν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the second hearing call say ‘ears’ or ‘ears to hear’?","summary":"As in verse 9, important early witnesses preserve the shorter phrase while the broad later tradition adds ‘to hear.’","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"ears","rationale":"The shorter wording is default because it has strong early support and the parallel expansion ‘to hear’ is readily supplied from the familiar saying.","evidence":{"external":"Short: א*, B, Θ, 0242, 700 and important Latin/patristic support; long: א², C, D, K, L, W, families 1/13 and the broad later tradition.","internal":"The explanatory infinitive is a predictable expansion and may also harmonize this occurrence to familiar copies of verse 9."},"options":[{"id":"ears","text":"The one having ears, let that one hear","description":"Project default · early shorter form","isDefault":true,"witnesses":"ὁ ἔχων ὦτα ἀκουέτω · א*, B, Θ, 0242"},{"id":"hear","text":"The one having ears to hear, let that one hear","description":"Broad later form","isDefault":false,"witnesses":"ὁ ἔχων ὦτα ἀκούειν ἀκουέτω · broad later tradition"},{"id":"open","text":"The one having ears [to hear], let that one hear","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · infinitive bracketed"}],"revisionHistory":[]},
{"id":"matthew.13.mt13Treasure","book":"Matthew","chapter":13,"decisionKey":"mt13Treasure","source":{"greekPresented":"θησαυρῷ κεκρυμμένῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the kingdom compared to in the field?","summary":"The perfect participle describes treasure already hidden and remaining concealed.","layers":["GRAMMAR","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"hidden","rationale":"‘Treasure having been hidden in the field’ is default because the perfect passive participle presents concealment already accomplished and still effective. ‘Buried treasure’ is natural and more specific, while ‘concealed treasure’ foregrounds the state.","evidence":{"external":null,"internal":null},"options":[{"id":"hidden","text":"treasure having been hidden in the field","description":"Project default · aspect retained","isDefault":true,"witnesses":null},{"id":"buried","text":"treasure buried in a field","description":"Natural image","isDefault":false,"witnesses":null},{"id":"concealed","text":"a concealed treasure in the field","description":"State foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Pearl","book":"Matthew","chapter":13,"decisionKey":"mt13Pearl","source":{"greekPresented":"ἐμπόρῳ ζητοῦντι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who seeks the fine pearls?","summary":"Emporos is a traveling trader or wholesale merchant, not simply any shopper.","layers":["LEXICON","ECONOMY","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"merchant","rationale":"‘A merchant seeking beautiful pearls’ is default because emporos names a professional trader and kalous can combine beauty, quality, and value. ‘Traveling trader’ foregrounds commerce, while ‘pearl dealer’ supplies specialization not explicitly stated.","evidence":{"external":null,"internal":null},"options":[{"id":"merchant","text":"a merchant seeking beautiful pearls","description":"Project default · occupation","isDefault":true,"witnesses":null},{"id":"trader","text":"a traveling trader searching for fine pearls","description":"Commercial movement","isDefault":false,"witnesses":null},{"id":"dealer","text":"a pearl dealer looking for exceptional pearls","description":"Specialization interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Net","book":"Matthew","chapter":13,"decisionKey":"mt13Net","source":{"greekPresented":"σαγήνῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of net is thrown into the sea?","summary":"Sagēnē is a large dragnet or seine that gathers indiscriminately.","layers":["LEXICON","CULTURE","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"dragnet","rationale":"‘A dragnet thrown into the sea’ is default because sagēnē names a large net that gathers indiscriminately and fits the sorting scene. ‘Seine’ is technically precise but unfamiliar, while ‘large fishing net’ explains the object.","evidence":{"external":null,"internal":null},"options":[{"id":"dragnet","text":"a dragnet thrown into the sea","description":"Project default · specific net","isDefault":true,"witnesses":null},{"id":"seine","text":"a seine cast into the sea","description":"Technical term","isDefault":false,"witnesses":null},{"id":"net","text":"a large fishing net cast into the sea","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Sort","book":"Matthew","chapter":13,"decisionKey":"mt13Sort","source":{"greekPresented":"τὰ καλὰ ... τὰ δὲ σαπρὰ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the gathered fish divided?","summary":"Kala are good or suitable; sapra are rotten, spoiled, or worthless.","layers":["LEXICON","METAPHOR","JUDGMENT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"good","rationale":"‘The good into containers, but the rotten outside’ is default because kala and sapra preserve the quality contrast without adding fish in the clause. ‘Suitable ... spoiled’ fits fishing judgment, while ‘keepers ... bad ones’ gives a modern sorting idiom.","evidence":{"external":null,"internal":null},"options":[{"id":"good","text":"the good into containers, but the rotten outside","description":"Project default · contrast exposed","isDefault":true,"witnesses":null},{"id":"suitable","text":"the suitable fish into baskets, the spoiled away","description":"Fishing context","isDefault":false,"witnesses":null},{"id":"keepers","text":"the keepers into baskets and the bad ones thrown away","description":"Natural idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Understand","book":"Matthew","chapter":13,"decisionKey":"mt13Understand","source":{"greekPresented":"συνήκατε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask the disciples?","summary":"Syniēmi literally involves bringing things together into comprehension.","layers":["LEXICON","COGNITION","TRANSLATION"],"confidence":"high","defaultOptionId":"understood","rationale":"‘Did you understand all these things?’ is default because syniēmi naturally denotes comprehension while retaining the total object. ‘Put ... together’ exposes the word image, while ‘grasp all of this’ foregrounds cognitive possession.","evidence":{"external":null,"internal":null},"options":[{"id":"understood","text":"Did you understand all these things?","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"put","text":"Did you put all these things together?","description":"Word image exposed","isDefault":false,"witnesses":null},{"id":"grasp","text":"Did you grasp all of this?","description":"Comprehension foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Householder","book":"Matthew","chapter":13,"decisionKey":"mt13Householder","source":{"greekPresented":"οἰκοδεσπότῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What role describes the kingdom-trained scribe?","summary":"Oikodespotēs is master or head of a household, responsible for its stores.","layers":["LANGUAGE","CULTURE","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"housemaster","rationale":"‘A housemaster who brings out new and old things’ is default because oikodespotēs exposes the compound role of one governing household stores. ‘Householder’ is traditional, while ‘household owner’ foregrounds possession.","evidence":{"external":null,"internal":null},"options":[{"id":"housemaster","text":"a housemaster who brings out new and old things","description":"Project default · compound exposed","isDefault":true,"witnesses":null},{"id":"householder","text":"a householder bringing out things new and old","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"owner","text":"a household owner drawing from new and old stores","description":"Role expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Homeland","book":"Matthew","chapter":13,"decisionKey":"mt13Homeland","source":{"greekPresented":"πατρίδα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where did Jesus teach after leaving the parables?","summary":"Patris is one’s fatherland, hometown, or native region.","layers":["LEXICON","GEOGRAPHY","RELATION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"homeland","rationale":"‘His homeland’ is default because patris names one’s native or ancestral place without limiting scale to a town. ‘Hometown’ fits the immediate Nazareth setting, while ‘native region’ allows broader geography.","evidence":{"external":null,"internal":null},"options":[{"id":"homeland","text":"his homeland","description":"Project default · relational place","isDefault":true,"witnesses":null},{"id":"hometown","text":"his hometown","description":"Local setting","isDefault":false,"witnesses":null},{"id":"native","text":"his native region","description":"Broader geography","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Carpenter","book":"Matthew","chapter":13,"decisionKey":"mt13Carpenter","source":{"greekPresented":"τοῦ τέκτονος υἱός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ family trade be described?","summary":"Tektōn is a builder or craftworker, often—but not exclusively—a carpenter.","layers":["LEXICON","CULTURE","LABOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"craftsman","rationale":"‘The craftsman’s son’ is default because tektōn broadly denotes a builder or skilled worker and is not restricted to woodworking. Traditional ‘carpenter’ names a plausible trade, while ‘builder’ foregrounds construction.","evidence":{"external":null,"internal":null},"options":[{"id":"craftsman","text":"the craftsman’s son","description":"Project default · broader trade","isDefault":true,"witnesses":null},{"id":"carpenter","text":"the carpenter’s son","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"builder","text":"the builder’s son","description":"Construction role","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Joseph","book":"Matthew","chapter":13,"decisionKey":"mt13Joseph","source":{"greekPresented":"Ἰωσήφ / Ἰωσῆς / Ἰωάννης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What name is given to Jesus’ brother after James?","summary":"The tradition is divided among Joseph, Joses, and in some witnesses John or a shorter list.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"joseph","rationale":"Joseph is the working default because it has strong early support, but the name tradition is unusually divided among Joseph, Joses, John, and shortened lists.","evidence":{"external":"Joseph: א², B, C, N, Θ, family 13, 33 and important versions; Joses: K, L, W, Δ and broad later support; John/short forms: א*, D and related Western witnesses.","internal":"Similar abbreviated sacred and personal names are easily confused, and harmonization to known apostolic names could work in multiple directions."},"options":[{"id":"joseph","text":"James and Joseph and Simon and Judas","description":"Project default · strong early support","isDefault":true,"witnesses":"Ἰωσήφ · א², B, C, N, Θ, family 13, 33"},{"id":"joses","text":"James and Joses and Simon and Judas","description":"Broad traditional stream","isDefault":false,"witnesses":"Ἰωσῆς · K, L, W, Δ and broad later tradition"},{"id":"john","text":"James and John and Simon and Judas","description":"Western variant","isDefault":false,"witnesses":"Ἰωάννης / shortened list · א*, D and Western support"},{"id":"open","text":"James and [Joseph/Joses/John] and Simon and Judas","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · principal names shown"}],"revisionHistory":[]},
{"id":"matthew.13.mt13Offense","book":"Matthew","chapter":13,"decisionKey":"mt13Offense","source":{"greekPresented":"ἐσκανδαλίζοντο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did the hometown respond to Jesus?","summary":"The verb describes being tripped up or taking offense because of him.","layers":["LEXICON","METAPHOR","RELATION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"stumbled","rationale":"‘They were stumbling because of him’ is default because the imperfect skandalizomai preserves ongoing trip-and-fall imagery. ‘Took offense at him’ is natural, while ‘found him unacceptable’ states the rejection’s result.","evidence":{"external":null,"internal":null},"options":[{"id":"stumbled","text":"they were stumbling because of him","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"offended","text":"they took offense at him","description":"Natural English","isDefault":false,"witnesses":null},{"id":"rejected","text":"they found him unacceptable","description":"Result interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.13.mt13Unbelief","book":"Matthew","chapter":13,"decisionKey":"mt13Unbelief","source":{"greekPresented":"ἀπιστίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What limited the powers done there?","summary":"Apistia is lack of trust or faithfulness; English ‘unbelief’ can sound purely intellectual.","layers":["LEXICON","RELATION","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"distrust","rationale":"‘Because of their distrust’ is default because apistia concerns failed trust or faithfulness, not merely intellectual disbelief. Traditional ‘unbelief’ is compact, while ‘without trust’ expands the relational condition.","evidence":{"external":null,"internal":null},"options":[{"id":"distrust","text":"because of their distrust","description":"Project default · relational force","isDefault":true,"witnesses":null},{"id":"unbelief","text":"because of their unbelief","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"faithless","text":"because they were without trust","description":"Condition expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Report","book":"Matthew","chapter":14,"decisionKey":"mt14Report","source":{"greekPresented":"ἡ ἀκοὴ Ἰησοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What reached Herod concerning Jesus?","summary":"Akoē can mean hearing, report, news, or what is heard.","layers":["LEXICON","INFORMATION","TRANSLATION"],"confidence":"high","defaultOptionId":"report","rationale":"‘The report about Jesus’ is default because akoē here denotes news that reaches Herod and lets the content remain public information. ‘The hearing of Jesus’ is formally direct but unclear, while ‘Jesus’ fame’ foregrounds reputation.","evidence":{"external":null,"internal":null},"options":[{"id":"report","text":"the report about Jesus","description":"Project default · information received","isDefault":true,"witnesses":null},{"id":"hearing","text":"the hearing of Jesus","description":"Formally direct","isDefault":false,"witnesses":null},{"id":"fame","text":"Jesus’ fame","description":"Public reputation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Powers","book":"Matthew","chapter":14,"decisionKey":"mt14Powers","source":{"greekPresented":"αἱ δυνάμεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Herod think is operating in Jesus?","summary":"Dynameis are powers or powerful deeds, not an abstract magical force.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"powers","rationale":"‘The powers are working in him’ is default because dynameis retains Matthew’s plural noun for manifestations of power rather than an abstract force. ‘Miraculous powers’ explains the category, while ‘powerful deeds’ foregrounds events.","evidence":{"external":null,"internal":null},"options":[{"id":"powers","text":"the powers are working in him","description":"Project default · noun retained","isDefault":true,"witnesses":null},{"id":"miracles","text":"miraculous powers are at work in him","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"deeds","text":"these powerful deeds operate through him","description":"Events foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Herodias","book":"Matthew","chapter":14,"decisionKey":"mt14Herodias","source":{"greekPresented":"Ἡρῳδιάδα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Herodias’ relationship be described?","summary":"The text identifies her as the wife of Herod’s brother Philip.","layers":["GRAMMAR","RELATION","HISTORY","TRANSLATION"],"confidence":"high","defaultOptionId":"wife","rationale":"‘Herodias, the wife of Philip his brother’ is default because it preserves Matthew’s written kinship and marital relations without narrating how they arose. ‘His brother Philip’s wife’ is natural, while ‘whom he had taken’ supplies the situation interpretively.","evidence":{"external":null,"internal":null},"options":[{"id":"wife","text":"Herodias, the wife of Philip his brother","description":"Project default · written relation","isDefault":true,"witnesses":null},{"id":"brother","text":"his brother Philip’s wife, Herodias","description":"Natural English","isDefault":false,"witnesses":null},{"id":"taken","text":"Herodias, whom he had taken from his brother Philip","description":"Situation interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Lawful","book":"Matthew","chapter":14,"decisionKey":"mt14Lawful","source":{"greekPresented":"οὐκ ἔξεστίν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does John state the objection?","summary":"Exesti concerns what is permitted or authorized.","layers":["LEXICON","LAW","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"permitted","rationale":"‘It is not permitted for you to have her’ is default because exesti concerns authorization. ‘Not lawful’ uses traditional legal language, while ‘not allowed’ states the prohibition plainly.","evidence":{"external":null,"internal":null},"options":[{"id":"permitted","text":"It is not permitted for you to have her","description":"Project default · authorization","isDefault":true,"witnesses":null},{"id":"lawful","text":"It is not lawful for you to have her","description":"Traditional legal wording","isDefault":false,"witnesses":null},{"id":"allowed","text":"You are not allowed to have her","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Prophet","book":"Matthew","chapter":14,"decisionKey":"mt14Prophet","source":{"greekPresented":"ὡς προφήτην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why did Herod fear the crowd?","summary":"The people held or regarded John as a prophet.","layers":["LEXICON","SOCIAL","TRANSLATION"],"confidence":"moderate","defaultOptionId":"held","rationale":"‘They held him as a prophet’ is default because echō with hōs expresses the crowd’s settled regard for John. ‘Regarded’ is natural, while ‘considered’ foregrounds judgment.","evidence":{"external":null,"internal":null},"options":[{"id":"held","text":"they held him as a prophet","description":"Project default · social regard","isDefault":true,"witnesses":null},{"id":"regarded","text":"they regarded him as a prophet","description":"Natural English","isDefault":false,"witnesses":null},{"id":"considered","text":"they considered him a prophet","description":"Judgment foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Oaths","book":"Matthew","chapter":14,"decisionKey":"mt14Oaths","source":{"greekPresented":"διὰ τοὺς ὅρκους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why did Herod comply with the request?","summary":"The plural points to the sworn promises made before the dinner guests.","layers":["GRAMMAR","CULTURE","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"oaths","rationale":"‘Because of the oaths and those reclining with him’ is default because it preserves the plural sworn commitments and the banquet posture of the witnesses. ‘Vows and dinner guests’ is natural, while ‘sworn promise before the guests’ compresses the scene.","evidence":{"external":null,"internal":null},"options":[{"id":"oaths","text":"because of the oaths and those reclining with him","description":"Project default · plural retained","isDefault":true,"witnesses":null},{"id":"vows","text":"because of his vows and dinner guests","description":"Natural English","isDefault":false,"witnesses":null},{"id":"promise","text":"because of his sworn promise before the guests","description":"Scene expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Girl","book":"Matthew","chapter":14,"decisionKey":"mt14Girl","source":{"greekPresented":"τὸ κοράσιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Herodias’ daughter be described?","summary":"Korasion is a girl or young maiden, often with a diminutive nuance.","layers":["LEXICON","AGE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"girl","rationale":"‘The girl’ is default because korasion identifies a young female, often with diminutive force, without reducing her to family role. ‘Young girl’ makes age explicit, while ‘the daughter’ foregrounds relation.","evidence":{"external":null,"internal":null},"options":[{"id":"girl","text":"the girl","description":"Project default · age category","isDefault":true,"witnesses":null},{"id":"young","text":"the young girl","description":"Youth explicit","isDefault":false,"witnesses":null},{"id":"daughter","text":"the daughter","description":"Family role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Platter","book":"Matthew","chapter":14,"decisionKey":"mt14Platter","source":{"greekPresented":"ἐπὶ πίνακι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How was John’s head delivered?","summary":"Pinax is a flat dish, plate, or serving platter.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"platter","rationale":"‘On a platter’ is default because pinax names a flat serving plate suitable to the banquet scene. ‘Dish’ is plain English, while ‘serving tray’ foregrounds function and may imply a different form.","evidence":{"external":null,"internal":null},"options":[{"id":"platter","text":"on a platter","description":"Project default · serving dish","isDefault":true,"witnesses":null},{"id":"dish","text":"on a dish","description":"Plain English","isDefault":false,"witnesses":null},{"id":"tray","text":"on a serving tray","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Corpse","book":"Matthew","chapter":14,"decisionKey":"mt14Corpse","source":{"greekPresented":"πτῶμα / σῶμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Did John’s disciples take his corpse or his body?","summary":"The early witnesses strongly support the more graphic ‘corpse’; much of the later tradition has the neutral ‘body.’","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"corpse","rationale":"‘Corpse’ is default because the more graphic word has strong early and diverse support. The neutral ‘body’ is readily explained as stylistic softening.","evidence":{"external":"Ptōma: א, B, C, D, L, Θ, families 1/13, 33 and important early versions; sōma: W, X, Γ, Δ, Π, Φ and the broad later tradition.","internal":"Copyists had a natural reason to replace the blunt ‘corpse’ with ‘body’; deliberate sharpening in the opposite direction is less likely."},"options":[{"id":"corpse","text":"took the corpse and buried it","description":"Project default · strong early reading","isDefault":true,"witnesses":"πτῶμα · א, B, C, D, L, Θ, families 1/13, 33"},{"id":"body","text":"took the body and buried it","description":"Broad later reading","isDefault":false,"witnesses":"σῶμα · W, X, Γ, Δ, Π, Φ, Byzantine tradition"},{"id":"open","text":"took the [corpse/body] and buried it","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both nouns shown"}],"revisionHistory":[]},
{"id":"matthew.14.mt14Withdrew","book":"Matthew","chapter":14,"decisionKey":"mt14Withdrew","source":{"greekPresented":"ἀνεχώρησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus do after hearing?","summary":"Anachōreō means withdraw, retreat, or depart to another place.","layers":["LEXICON","MOTION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"withdrew","rationale":"‘Withdrew from there in a boat’ is default because anachōreō depicts deliberate departure while leaving motive unstated. ‘Departed’ is neutral, while ‘retreated’ foregrounds protective avoidance.","evidence":{"external":null,"internal":null},"options":[{"id":"withdrew","text":"withdrew from there in a boat","description":"Project default · deliberate movement","isDefault":true,"witnesses":null},{"id":"departed","text":"departed from there by boat","description":"Neutral movement","isDefault":false,"witnesses":null},{"id":"retreated","text":"retreated from there in a boat","description":"Protective motive foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Compassion","book":"Matthew","chapter":14,"decisionKey":"mt14Compassion","source":{"greekPresented":"ἐσπλαγχνίσθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What moved Jesus toward the crowd?","summary":"The verb names a visceral inward movement of compassion.","layers":["LEXICON","EMOTION","BODY","TRANSLATION"],"confidence":"high","defaultOptionId":"compassion","rationale":"‘Was moved with compassion for them’ is default because splagchnizomai names a visceral inward response expressed in healing. ‘Felt deep compassion’ makes intensity explicit, while ‘moved in his inward parts’ exposes the body image mechanically.","evidence":{"external":null,"internal":null},"options":[{"id":"compassion","text":"was moved with compassion for them","description":"Project default · inward movement","isDefault":true,"witnesses":null},{"id":"deeply","text":"felt deep compassion for them","description":"Intensity explicit","isDefault":false,"witnesses":null},{"id":"gut","text":"was moved in his inward parts for them","description":"Body image exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Evening","book":"Matthew","chapter":14,"decisionKey":"mt14Evening","source":{"greekPresented":"ὀψίας γενομένης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When did the disciples raise the food problem?","summary":"The genitive absolute says evening had come or was becoming.","layers":["GRAMMAR","TIME","TRANSLATION"],"confidence":"high","defaultOptionId":"came","rationale":"‘When evening came’ is default because the genitive absolute marks the arrival of evening naturally in English. ‘As evening was becoming’ exposes aspect awkwardly, while ‘when it grew late’ interprets practical time.","evidence":{"external":null,"internal":null},"options":[{"id":"came","text":"when evening came","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"becoming","text":"as evening was becoming","description":"Aspect exposed","isDefault":false,"witnesses":null},{"id":"late","text":"when it grew late","description":"Practical time sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14GiveEat","book":"Matthew","chapter":14,"decisionKey":"mt14GiveEat","source":{"greekPresented":"δότε αὐτοῖς ὑμεῖς φαγεῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How emphatically does Jesus commission the disciples?","summary":"The explicit pronoun hymeis emphasizes ‘you yourselves.’","layers":["GRAMMAR","EMPHASIS","MISSION","TRANSLATION"],"confidence":"high","defaultOptionId":"you","rationale":"‘You give them something to eat’ is default because the explicit pronoun hymeis places emphatic responsibility on the disciples. ‘You yourselves’ expands that emphasis, while ‘you are to feed them’ interprets the commission.","evidence":{"external":null,"internal":null},"options":[{"id":"you","text":"You give them something to eat","description":"Project default · pronoun emphasis","isDefault":true,"witnesses":null},{"id":"yourselves","text":"You yourselves give them food","description":"Emphasis expanded","isDefault":false,"witnesses":null},{"id":"feed","text":"You are to feed them","description":"Commission interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Recline","book":"Matthew","chapter":14,"decisionKey":"mt14Recline","source":{"greekPresented":"ἀνακλιθῆναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What were the crowds told to do?","summary":"Anaklinō means recline, the normal eating posture, not simply sit.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"recline","rationale":"‘To recline upon the grass’ is default because anaklinō names the ordinary meal posture. ‘Sit down’ is natural modern English, while ‘settle ... for the meal’ expands the scene.","evidence":{"external":null,"internal":null},"options":[{"id":"recline","text":"to recline upon the grass","description":"Project default · meal posture","isDefault":true,"witnesses":null},{"id":"sit","text":"to sit down on the grass","description":"Natural English","isDefault":false,"witnesses":null},{"id":"settle","text":"to settle on the grass for the meal","description":"Scene expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Blessed","book":"Matthew","chapter":14,"decisionKey":"mt14Blessed","source":{"greekPresented":"εὐλόγησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Jesus do over the loaves?","summary":"The verb can mean bless, speak well of, or give praise; the unstated object must be inferred.","layers":["LEXICON","CULTURE","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"blessed","rationale":"‘He blessed’ is default because eulogeō leaves the object unstated and English should not decide whether Jesus blessed God or the food. ‘Said a blessing’ clarifies the action, while ‘gave thanks’ supplies the meal-prayer function.","evidence":{"external":null,"internal":null},"options":[{"id":"blessed","text":"he blessed","description":"Project default · object unsupplied","isDefault":true,"witnesses":null},{"id":"blessing","text":"he said a blessing","description":"Action clarified","isDefault":false,"witnesses":null},{"id":"thanked","text":"he gave thanks","description":"Meal-prayer function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Compelled","book":"Matthew","chapter":14,"decisionKey":"mt14Compelled","source":{"greekPresented":"ἠνάγκασεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How strongly did Jesus send the disciples into the boat?","summary":"Anankazō means compel, force, or strongly require.","layers":["LEXICON","AUTHORITY","TRANSLATION"],"confidence":"high","defaultOptionId":"compelled","rationale":"‘Compelled the disciples to enter the boat’ is default because anankazō is stronger than invitation and should retain its force. ‘Made ... get into’ is natural, while ‘insisted’ conveys authority without sounding physically coercive.","evidence":{"external":null,"internal":null},"options":[{"id":"compelled","text":"compelled the disciples to enter the boat","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"made","text":"made the disciples get into the boat","description":"Natural English","isDefault":false,"witnesses":null},{"id":"insisted","text":"insisted that the disciples board the boat","description":"Authority without violence","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Dismiss","book":"Matthew","chapter":14,"decisionKey":"mt14Dismiss","source":{"greekPresented":"ἀπολύσῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What was Jesus doing with the crowds?","summary":"Apolyō means release, dismiss, or send away.","layers":["LEXICON","SOCIAL","TRANSLATION"],"confidence":"high","defaultOptionId":"dismiss","rationale":"‘Until he dismissed the crowds’ is default because apolyō formally releases or sends them away. ‘Sent ... away’ is natural, while ‘released’ foregrounds freedom and may sound custodial.","evidence":{"external":null,"internal":null},"options":[{"id":"dismiss","text":"until he dismissed the crowds","description":"Project default · formal release","isDefault":true,"witnesses":null},{"id":"send","text":"until he sent the crowds away","description":"Natural English","isDefault":false,"witnesses":null},{"id":"release","text":"until he released the crowds","description":"Freedom foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Alone","book":"Matthew","chapter":14,"decisionKey":"mt14Alone","source":{"greekPresented":"μόνος ἦν ἐκεῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew emphasize Jesus’ solitude?","summary":"The independent adjective and adverb place him there alone.","layers":["GRAMMAR","EMPHASIS","TRANSLATION"],"confidence":"high","defaultOptionId":"alone","rationale":"‘He was there alone’ is default because the independent monos and locative adverb give Jesus’ solitude direct emphasis. ‘Remained ... by himself’ supplies duration, while ‘was solitary there’ foregrounds state.","evidence":{"external":null,"internal":null},"options":[{"id":"alone","text":"he was there alone","description":"Project default · direct wording","isDefault":true,"witnesses":null},{"id":"byhimself","text":"he remained there by himself","description":"Natural English","isDefault":false,"witnesses":null},{"id":"solitary","text":"he was solitary there","description":"State foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14BoatLocation","book":"Matthew","chapter":14,"decisionKey":"mt14BoatLocation","source":{"greekPresented":"σταδίους πολλοὺς ἀπὸ τῆς γῆς / μέσον τῆς θαλάσσης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Was the boat many stadia from land or in the middle of the sea?","summary":"The witnesses divide between Matthew’s measured-distance form and wording closely matching Mark’s ‘middle of the sea.’","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"stadia","rationale":"‘Many stadia from land’ is default because it has early support and is the distinctive Matthean form. ‘Middle of the sea’ is widespread but closely matches Mark 6:47.","evidence":{"external":"Measured distance: B, family 1 and important Coptic/Diatessaronic support; middle of sea: א, C, L, W, 073, 084, 0106, 33 and the broad later tradition; additional forms occur in D, Θ and versions.","internal":"Harmonization to Mark readily explains ‘middle of the sea.’ The isolated measured-distance wording is less likely to have been created from the familiar Synoptic phrase."},"options":[{"id":"stadia","text":"the boat was already many stadia away from the land","description":"Project default · early distinctive form","isDefault":true,"witnesses":"σταδίους πολλοὺς ἀπὸ τῆς γῆς · B, family 1, early versions"},{"id":"middle","text":"the boat was already in the middle of the sea","description":"Broad harmonized form","isDefault":false,"witnesses":"μέσον τῆς θαλάσσης · א, C, L, W, 073, 084, broad tradition"},{"id":"open","text":"the boat was already [many stadia from land/in the middle of the sea]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · principal location forms shown"}],"revisionHistory":[]},
{"id":"matthew.14.mt14Battered","book":"Matthew","chapter":14,"decisionKey":"mt14Battered","source":{"greekPresented":"βασανιζόμενον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What were the waves doing to the boat?","summary":"Basanizō means torment, torture, or severely harass—stronger than ordinary tossing.","layers":["LEXICON","NATURE","PERSONIFICATION","TRANSLATION"],"confidence":"high","defaultOptionId":"tormented","rationale":"‘Being tormented by the waves’ is default because basanizō is a severe verb of torture or harassment and personifies the boat’s ordeal. ‘Battered’ is natural nautical English, while ‘tossed’ softens the force.","evidence":{"external":null,"internal":null},"options":[{"id":"tormented","text":"being tormented by the waves","description":"Project default · force exposed","isDefault":true,"witnesses":null},{"id":"battered","text":"being battered by the waves","description":"Natural nautical English","isDefault":false,"witnesses":null},{"id":"tossed","text":"being tossed by the waves","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Fourth","book":"Matthew","chapter":14,"decisionKey":"mt14Fourth","source":{"greekPresented":"τετάρτῃ φυλακῇ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When did Jesus come across the sea?","summary":"The fourth Roman watch covers roughly 3–6 a.m.","layers":["CULTURE","TIME","TRANSLATION"],"confidence":"high","defaultOptionId":"fourth","rationale":"‘In the fourth watch of the night’ is default because it preserves the ancient Roman division rather than imposing false clock precision. ‘Predawn watch’ gives the meaning, while ‘between three and six’ supplies an approximate modern range.","evidence":{"external":null,"internal":null},"options":[{"id":"fourth","text":"in the fourth watch of the night","description":"Project default · ancient division","isDefault":true,"witnesses":null},{"id":"predawn","text":"during the predawn watch","description":"Time meaning","isDefault":false,"witnesses":null},{"id":"morning","text":"between about three and six in the morning","description":"Modern approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Phantasm","book":"Matthew","chapter":14,"decisionKey":"mt14Phantasm","source":{"greekPresented":"φάντασμά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the disciples think they saw?","summary":"Phantasma is an apparition or spectral appearance, source of English ‘phantasm.’","layers":["LEXICON","PERCEPTION","TRANSLATION"],"confidence":"high","defaultOptionId":"apparition","rationale":"‘It is an apparition’ is default because phantasma denotes a spectral appearance without specifying a dead person’s spirit. ‘Ghost’ is natural English, while ‘phantasm’ preserves the Greek-derived family.","evidence":{"external":null,"internal":null},"options":[{"id":"apparition","text":"It is an apparition","description":"Project default · visual phenomenon","isDefault":true,"witnesses":null},{"id":"ghost","text":"It is a ghost","description":"Natural English","isDefault":false,"witnesses":null},{"id":"phantasm","text":"It is a phantasm","description":"Greek family retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14IAm","book":"Matthew","chapter":14,"decisionKey":"mt14IAm","source":{"greekPresented":"ἐγώ εἰμι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus identify himself on the sea?","summary":"The phrase is literally ‘I am’ and can idiomatically mean ‘It is I.’","layers":["LANGUAGE","CHRISTOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"iam","rationale":"‘Take courage; I am. Do not fear’ is default because it preserves egō eimi exactly and leaves its ordinary identification and wider scriptural resonance available. ‘It is I’ is idiomatic, while ‘I am here’ supplies presence.","evidence":{"external":null,"internal":null},"options":[{"id":"iam","text":"Take courage; I am. Do not fear","description":"Project default · written words retained","isDefault":true,"witnesses":null},{"id":"itis","text":"Take courage; it is I. Do not be afraid","description":"Idiomatic identification","isDefault":false,"witnesses":null},{"id":"here","text":"Have courage; I am here. Do not fear","description":"Presence supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Command","book":"Matthew","chapter":14,"decisionKey":"mt14Command","source":{"greekPresented":"κέλευσόν με","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter ask Jesus to do?","summary":"Keleuō means command or order, not merely invite.","layers":["LEXICON","AUTHORITY","TRANSLATION"],"confidence":"high","defaultOptionId":"command","rationale":"‘Command me to come toward you upon the waters’ is default because keleuō explicitly invokes Jesus’ authority, not mere invitation. ‘Order me’ retains the force naturally, while ‘tell me’ softens it.","evidence":{"external":null,"internal":null},"options":[{"id":"command","text":"command me to come toward you upon the waters","description":"Project default · authority retained","isDefault":true,"witnesses":null},{"id":"order","text":"order me to come to you on the water","description":"Direct force","isDefault":false,"witnesses":null},{"id":"tell","text":"tell me to come to you on the water","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Wind","book":"Matthew","chapter":14,"decisionKey":"mt14Wind","source":{"greekPresented":"τὸν ἄνεμον / τὸν ἄνεμον ἰσχυρόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Did Peter see the wind or the strong wind?","summary":"The shorter wording has exceptionally early support; ‘strong’ is ancient and widespread, with an even stronger expansion in a few witnesses.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"wind","rationale":"The shorter ‘wind’ is default because it has exceptionally early support and naturally explains intensifying additions. ‘Strong wind’ is ancient and widespread.","evidence":{"external":"Wind: א, B*, 073, 33 and important versional support; strong wind: B², C, D, K, L, W, Θ, families 1/13 and the broad tradition; ‘exceedingly strong’ appears in a small stream.","internal":"Adding ‘strong’ heightens the danger and smooths why Peter feared; further intensification confirms that expansion tendency."},"options":[{"id":"wind","text":"seeing the wind, he became afraid","description":"Project default · shorter early form","isDefault":true,"witnesses":"ἄνεμον · א, B*, 073, 33"},{"id":"strong","text":"seeing the strong wind, he became afraid","description":"Broad longer form","isDefault":false,"witnesses":"ἄνεμον ἰσχυρόν · B², C, D, K, L, W, Θ, broad tradition"},{"id":"very","text":"seeing the exceedingly strong wind, he became afraid","description":"Heightened variant","isDefault":false,"witnesses":"ἄνεμον ἰσχυρὸν σφόδρα · W-associated/versional support"},{"id":"open","text":"seeing the [strong] wind, he became afraid","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · adjective bracketed"}],"revisionHistory":[]},
{"id":"matthew.14.mt14Sink","book":"Matthew","chapter":14,"decisionKey":"mt14Sink","source":{"greekPresented":"καταποντίζεσθαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What began happening to Peter?","summary":"The verb means sink beneath deep water or be submerged.","layers":["GRAMMAR","LEXICON","NATURE","TRANSLATION"],"confidence":"high","defaultOptionId":"sink","rationale":"‘Beginning to sink’ is default because the infinitive with ‘beginning’ depicts an unfolding submersion. ‘Beginning to be submerged’ foregrounds depth, while ‘starting to go down’ is plain English.","evidence":{"external":null,"internal":null},"options":[{"id":"sink","text":"beginning to sink","description":"Project default · process","isDefault":true,"witnesses":null},{"id":"submerge","text":"beginning to be submerged","description":"Depth foregrounded","isDefault":false,"witnesses":null},{"id":"down","text":"starting to go down into the water","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14LittleFaith","book":"Matthew","chapter":14,"decisionKey":"mt14LittleFaith","source":{"greekPresented":"ὀλιγόπιστε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address Peter?","summary":"A compound: ‘little-faith one,’ naming deficient trust rather than no trust.","layers":["LANGUAGE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"little","rationale":"‘Little-faith one’ is default because the singular compound names deficient trust without erasing that Peter acted in faith. ‘You of little faith’ is traditional, while ‘with so little trust’ foregrounds relation.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"Little-faith one","description":"Project default · compound exposed","isDefault":true,"witnesses":null},{"id":"faith","text":"You of little faith","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"trust","text":"You with so little trust","description":"Relational wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Doubt","book":"Matthew","chapter":14,"decisionKey":"mt14Doubt","source":{"greekPresented":"ἐδίστασας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask Peter about?","summary":"Distazō describes wavering or being divided between two positions.","layers":["LEXICON","COGNITION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"waver","rationale":"‘Why did you waver?’ is default because distazō pictures divided movement between two positions. Traditional ‘doubt’ is broader, while ‘hesitate’ can make the uncertainty merely momentary.","evidence":{"external":null,"internal":null},"options":[{"id":"waver","text":"why did you waver?","description":"Project default · divided movement","isDefault":true,"witnesses":null},{"id":"doubt","text":"why did you doubt?","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"hesitate","text":"why did you hesitate?","description":"Momentary uncertainty","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Worship","book":"Matthew","chapter":14,"decisionKey":"mt14Worship","source":{"greekPresented":"προσεκύνησαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How did those in the boat respond?","summary":"Proskyneō describes bowing or prostrating in homage; context determines whether English calls it worship.","layers":["LEXICON","GESTURE","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"bowed","rationale":"‘Bowed before him’ is default because proskyneō first names embodied prostration and context supplies its significance. ‘Worshiped him’ makes the religious interpretation explicit, while ‘did homage’ foregrounds royal recognition.","evidence":{"external":null,"internal":null},"options":[{"id":"bowed","text":"bowed before him","description":"Project default · bodily act","isDefault":true,"witnesses":null},{"id":"worshiped","text":"worshiped him","description":"Religious significance","isDefault":false,"witnesses":null},{"id":"homage","text":"did homage to him","description":"Royal recognition","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14SonGod","book":"Matthew","chapter":14,"decisionKey":"mt14SonGod","source":{"greekPresented":"θεοῦ υἱὸς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should their confession be rendered?","summary":"The anarthrous predicate precedes the verb; English normally supplies ‘the.’","layers":["GRAMMAR","TITLE","CHRISTOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"son","rationale":"‘Truly you are God’s Son’ is default because it preserves the anarthrous predicate through a possessive relation without forcing an English article. ‘The Son of God’ is conventional, while ‘a son of God’ foregrounds indefinite grammar and may understate the confession.","evidence":{"external":null,"internal":null},"options":[{"id":"son","text":"Truly you are God’s Son","description":"Project default · possessive relation","isDefault":true,"witnesses":null},{"id":"the","text":"Truly you are the Son of God","description":"Conventional English","isDefault":false,"witnesses":null},{"id":"divine","text":"Truly you are a son of God","description":"Indefinite possibility exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Fringe","book":"Matthew","chapter":14,"decisionKey":"mt14Fringe","source":{"greekPresented":"κρασπέδου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What part of Jesus’ garment did people seek to touch?","summary":"Kraspedon can mean edge, hem, or the tassel attached according to Torah.","layers":["LEXICON","CULTURE","INTERTEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"tassel","rationale":"‘The tassel of his garment’ is default because kraspedon plausibly identifies the Torah-commanded corner tassel. ‘Fringe of his cloak’ is traditional, while ‘edge of his garment’ preserves the broad lexical sense.","evidence":{"external":null,"internal":null},"options":[{"id":"tassel","text":"the tassel of his garment","description":"Project default · likely Torah feature","isDefault":true,"witnesses":null},{"id":"fringe","text":"the fringe of his cloak","description":"Traditional image","isDefault":false,"witnesses":null},{"id":"edge","text":"the edge of his garment","description":"Broad lexical sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.14.mt14Saved","book":"Matthew","chapter":14,"decisionKey":"mt14Saved","source":{"greekPresented":"διεσώθησαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happened to all who touched?","summary":"Diasōzō intensifies sōzō: bring safely through, rescue, or heal completely.","layers":["LEXICON","HEALING","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"brought","rationale":"‘Were brought safely through’ is default because diasōzō intensifies rescue and preserves more than bodily cure alone. ‘Completely healed’ foregrounds the immediate result, while ‘saved’ retains the Greek word-family broadly.","evidence":{"external":null,"internal":null},"options":[{"id":"brought","text":"were brought safely through","description":"Project default · compound force","isDefault":true,"witnesses":null},{"id":"healed","text":"were completely healed","description":"Medical result","isDefault":false,"witnesses":null},{"id":"saved","text":"were saved","description":"Greek word-family retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Tradition","book":"Matthew","chapter":15,"decisionKey":"mt15Tradition","source":{"greekPresented":"παράδοσιν τῶν πρεσβυτέρων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the Pharisees defending?","summary":"Paradosis is something handed down; here it is the inherited tradition of the elders.","layers":["LEXICON","CULTURE","AUTHORITY","TRANSLATION"],"confidence":"high","defaultOptionId":"tradition","rationale":"‘The tradition of the elders’ is default because paradosis names what has been handed down and preserves the source of the practice. ‘Handed-down teaching’ exposes transmission, while ‘rules passed down’ foregrounds practical regulation.","evidence":{"external":null,"internal":null},"options":[{"id":"tradition","text":"the tradition of the elders","description":"Project default · handed-down practice","isDefault":true,"witnesses":null},{"id":"teaching","text":"the elders’ handed-down teaching","description":"Transmission exposed","isDefault":false,"witnesses":null},{"id":"rules","text":"the rules passed down by the elders","description":"Practical force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Wash","book":"Matthew","chapter":15,"decisionKey":"mt15Wash","source":{"greekPresented":"οὐ γὰρ νίπτονται τὰς χεῖρας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What practice do the disciples omit?","summary":"Niptō means wash a part of the body; the issue is ritual practice before eating, not ordinary hygiene.","layers":["LEXICON","CULTURE","PURITY","TRANSLATION"],"confidence":"high","defaultOptionId":"wash","rationale":"‘Do not wash their hands whenever they eat bread’ is default because niptō names washing a body part and keeps the action visible. ‘Ritually wash’ correctly supplies context, while ‘cleanse’ foregrounds purity rather than ordinary hygiene.","evidence":{"external":null,"internal":null},"options":[{"id":"wash","text":"do not wash their hands whenever they eat bread","description":"Project default · action retained","isDefault":true,"witnesses":null},{"id":"ritual","text":"do not ritually wash their hands before eating","description":"Context explicit","isDefault":false,"witnesses":null},{"id":"cleanse","text":"do not cleanse their hands when they eat","description":"Ritual force foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Command","book":"Matthew","chapter":15,"decisionKey":"mt15Command","source":{"greekPresented":"ἐντολὴν τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does human tradition transgress?","summary":"Entolē is an authoritative command or charge.","layers":["LEXICON","AUTHORITY","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"command","rationale":"‘God’s command’ is default because entolē names an authoritative directive and the possessive is concise. ‘Commandment of God’ is traditional, while ‘charge given by God’ adds commissioning nuance.","evidence":{"external":null,"internal":null},"options":[{"id":"command","text":"God’s command","description":"Project default · authority","isDefault":true,"witnesses":null},{"id":"commandment","text":"the commandment of God","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"charge","text":"the charge given by God","description":"Commission nuance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15GodSaid","book":"Matthew","chapter":15,"decisionKey":"mt15GodSaid","source":{"greekPresented":"ὁ θεὸς εἶπεν / ἐνετείλατο λέγων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the text say God ‘said’ or ‘commanded, saying’?","summary":"The manuscripts preserve a real verbal fork. The shorter ‘God said’ has strong early support; the longer form makes the command-language explicit.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"said","rationale":"‘God said’ is the working default because it is shorter, well attested in early streams, and fits Matthew’s direct introduction to the paired Torah quotations. The longer reading explicitly echoes the preceding word ‘command.’","evidence":{"external":"‘God said’ is supported by B, D, Θ, 073, 084, family 1, 33, 700, 892 and important early versions; ‘God commanded, saying’ is supported by א, C, K, L, W and the broad later tradition.","internal":"Expanding ‘said’ to ‘commanded, saying’ clarifies that the citation is a command and repeats the vocabulary of verse 3; accidental shortening is also possible."},"options":[{"id":"said","text":"For God said","description":"Project default · early shorter form","isDefault":true,"witnesses":"ὁ θεὸς εἶπεν · B, D, Θ, 073, 084, family 1, 33, 700, 892"},{"id":"commanded","text":"For God commanded, saying","description":"Broad later form","isDefault":false,"witnesses":"ὁ θεὸς ἐνετείλατο λέγων · א, C, K, L, W, broad tradition"},{"id":"open","text":"For God [said/commanded, saying]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both verbal forms shown"}],"revisionHistory":[]},
{"id":"matthew.15.mt15Revile","book":"Matthew","chapter":15,"decisionKey":"mt15Revile","source":{"greekPresented":"ὁ κακολογῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What offense against parents is named?","summary":"Kakologeō is literally speak evil of and can mean revile, curse, or insult.","layers":["LEXICON","SPEECH","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"reviling","rationale":"‘The one reviling father or mother’ is default because kakologeō literally concerns harmful speech and spans insult and curse. ‘Curses’ gives traditional legal force, while ‘verbally abusing’ explains the offense.","evidence":{"external":null,"internal":null},"options":[{"id":"reviling","text":"The one reviling father or mother","description":"Project default · speech act","isDefault":true,"witnesses":null},{"id":"cursing","text":"Whoever curses father or mother","description":"Traditional force","isDefault":false,"witnesses":null},{"id":"abusing","text":"The one verbally abusing father or mother","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Gift","book":"Matthew","chapter":15,"decisionKey":"mt15Gift","source":{"greekPresented":"δῶρον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the child declare instead of supporting a parent?","summary":"Dōron is a gift or offering; the saying treats resources as dedicated and therefore unavailable.","layers":["LEXICON","CULTURE","ECONOMY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"gift","rationale":"‘A gift is whatever from me might have benefited you’ is default because dōron retains the dedicated-resource declaration without explaining its mechanism. ‘Offering’ makes cultic dedication explicit, while ‘devoted to God’ states the implication.","evidence":{"external":null,"internal":null},"options":[{"id":"gift","text":"A gift is whatever from me might have benefited you","description":"Project default · noun retained","isDefault":true,"witnesses":null},{"id":"offering","text":"Whatever help you would have received from me is an offering","description":"Dedication explicit","isDefault":false,"witnesses":null},{"id":"devoted","text":"What you might have gained from me is devoted to God","description":"Implication expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Nullify","book":"Matthew","chapter":15,"decisionKey":"mt15Nullify","source":{"greekPresented":"ἠκυρώσατε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has tradition done to God’s word?","summary":"Akyroō means invalidate, cancel, deprive of authority, or make void.","layers":["LEXICON","LAW","AUTHORITY","TRANSLATION"],"confidence":"high","defaultOptionId":"nullified","rationale":"‘You nullified God’s word’ is default because akyroō is a legal verb for depriving something of force. ‘Invalidated’ foregrounds authority, while ‘made void’ preserves traditional legal English.","evidence":{"external":null,"internal":null},"options":[{"id":"nullified","text":"you nullified God’s word","description":"Project default · legal force","isDefault":true,"witnesses":null},{"id":"invalidated","text":"you invalidated the word of God","description":"Authority foregrounded","isDefault":false,"witnesses":null},{"id":"madevoid","text":"you made God’s word void","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Hypocrites","book":"Matthew","chapter":15,"decisionKey":"mt15Hypocrites","source":{"greekPresented":"ὑποκριταί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address them?","summary":"Hypokritēs developed from actor to one whose outward presentation masks the reality.","layers":["LANGUAGE","RHETORIC","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"hypocrites","rationale":"‘Hypocrites!’ is default because it is the established English term for people whose outward presentation masks reality. ‘Actors’ restores the stage background, while ‘pretenders’ translates the accusation directly.","evidence":{"external":null,"internal":null},"options":[{"id":"hypocrites","text":"Hypocrites!","description":"Project default · established English","isDefault":true,"witnesses":null},{"id":"actors","text":"You actors!","description":"Word history exposed","isDefault":false,"witnesses":null},{"id":"pretenders","text":"You pretenders!","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15MouthAddition","book":"Matthew","chapter":15,"decisionKey":"mt15MouthAddition","source":{"greekPresented":"ἐγγίζει μοι τῷ στόματι αὐτῶν καί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Isaiah’s quotation include ‘draws near with their mouth’?","summary":"Important early witnesses begin directly with honoring by the lips. Much of the later tradition adds a phrase matching the fuller Greek form of Isaiah 29:13.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"short","rationale":"The shorter quotation is default because it has strong early support. The added mouth-clause closely follows the fuller Septuagint wording of Isaiah 29:13 and is readily explained as expansion from the familiar source text.","evidence":{"external":"Short form: א, B, D, L, Z, Θ, 33, 892 and important early versions; added ‘draws near ... with their mouth’: C, K, W, X, Δ and the broad later tradition.","internal":"Scribes copying a recognizable biblical quotation had a strong reason to complete it from Isaiah; the addition also creates a fuller parallel with ‘lips.’"},"options":[{"id":"short","text":"This people honors me with the lips","description":"Project default · early shorter form","isDefault":true,"witnesses":"τοῖς χείλεσίν με τιμᾷ · א, B, D, L, Z, Θ, 33, 892"},{"id":"long","text":"This people draws near to me with their mouth and honors me with the lips","description":"Broad later expansion","isDefault":false,"witnesses":"ἐγγίζει μοι τῷ στόματι αὐτῶν καὶ ... · C, K, W, X, Δ, broad tradition"},{"id":"open","text":"This people [draws near to me with their mouth and] honors me with the lips","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added clause bracketed"}],"revisionHistory":[]},
{"id":"matthew.15.mt15Common","book":"Matthew","chapter":15,"decisionKey":"mt15Common","source":{"greekPresented":"κοινοῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the disputed verb mean?","summary":"Koinoō literally makes common—the opposite of set apart—and in purity discourse means render ritually unclean.","layers":["LEXICON","CULTURE","PURITY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"common","rationale":"‘Makes the human common’ is default because koinoō literally opposes what is set apart and exposes the purity logic. ‘Makes a person unclean’ gives the contextual meaning, while ‘defiles’ is traditional and morally heavier.","evidence":{"external":null,"internal":null},"options":[{"id":"common","text":"makes the human common","description":"Project default · conceptual contrast exposed","isDefault":true,"witnesses":null},{"id":"unclean","text":"makes a person unclean","description":"Purity meaning","isDefault":false,"witnesses":null},{"id":"defiles","text":"defiles a person","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Plant","book":"Matthew","chapter":15,"decisionKey":"mt15Plant","source":{"greekPresented":"φυτεία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will be uprooted?","summary":"Phyteia can name a planting, plant, or cultivated growth.","layers":["LEXICON","METAPHOR","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"plant","rationale":"‘Every plant that my heavenly Father did not plant’ is default because phyteia keeps the concrete cultivation image and divine agency. ‘Every planting’ gives a collective sense, while ‘every growth’ foregrounds result.","evidence":{"external":null,"internal":null},"options":[{"id":"plant","text":"Every plant that my heavenly Father did not plant","description":"Project default · concrete image","isDefault":true,"witnesses":null},{"id":"planting","text":"Every planting my heavenly Father did not establish","description":"Collective sense","isDefault":false,"witnesses":null},{"id":"growth","text":"Every growth not planted by my heavenly Father","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15BlindGuides","book":"Matthew","chapter":15,"decisionKey":"mt15BlindGuides","source":{"greekPresented":"τυφλοί εἰσιν ὁδηγοί / ὁδηγοὶ τυφλῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Are they ‘blind guides’ or ‘blind guides of the blind’?","summary":"The shorter reading is abrupt; the expanded form anticipates and balances the next clause.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"short","rationale":"The abrupt ‘blind guides’ is default because the expansion ‘of the blind’ anticipates the next clause and produces smoother parallelism. Both forms are ancient and the sense of the saying is stable.","evidence":{"external":"The shorter form is represented by important Alexandrian and Western witnesses; the expanded ‘guides of the blind’ is ancient and widespread in later Greek, versional, and liturgical transmission.","internal":"Adding ‘of the blind’ from the immediately following ‘if a blind person guides a blind person’ is an easy harmonizing expansion."},"options":[{"id":"short","text":"They are blind guides","description":"Project default · early shorter form","isDefault":true,"witnesses":"τυφλοί εἰσιν ὁδηγοί · important early witnesses"},{"id":"long","text":"They are blind guides of blind people","description":"Expanded traditional form","isDefault":false,"witnesses":"ὁδηγοὶ τυφλῶν · ancient expanded tradition"},{"id":"open","text":"They are blind guides [of blind people]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · dependent phrase bracketed"}],"revisionHistory":[]},
{"id":"matthew.15.mt15Parable","book":"Matthew","chapter":15,"decisionKey":"mt15Parable","source":{"greekPresented":"τὴν παραβολήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Peter’s request be phrased?","summary":"Parabolē can be a parable, comparison, or figurative saying; here it refers to the mouth-and-heart saying.","layers":["LEXICON","RHETORIC","TRANSLATION"],"confidence":"moderate","defaultOptionId":"parable","rationale":"‘Explain the parable to us’ is default because parabolē remains Matthew’s term even for this compact figurative saying. ‘Figure’ foregrounds form, while ‘this saying’ identifies the immediate referent broadly.","evidence":{"external":null,"internal":null},"options":[{"id":"parable","text":"Explain the parable to us","description":"Project default · term retained","isDefault":true,"witnesses":null},{"id":"figure","text":"Explain this figure to us","description":"Function foregrounded","isDefault":false,"witnesses":null},{"id":"saying","text":"Explain this saying to us","description":"Immediate referent","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Latrine","book":"Matthew","chapter":15,"decisionKey":"mt15Latrine","source":{"greekPresented":"εἰς ἀφεδρῶνα ἐκβάλλεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does food finally go?","summary":"Aphedrōn is the privy or latrine; ekballō says it is cast or expelled out.","layers":["LEXICON","BODY","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"latrine","rationale":"‘Is expelled into a latrine’ is default because aphedrōn directly names the privy and ekballō the forceful exit. ‘Sewer’ is a modern functional equivalent, while ‘eliminated from the body’ euphemizes the image.","evidence":{"external":null,"internal":null},"options":[{"id":"latrine","text":"is expelled into a latrine","description":"Project default · direct image","isDefault":true,"witnesses":null},{"id":"sewer","text":"passes out into the sewer","description":"Modern functional equivalent","isDefault":false,"witnesses":null},{"id":"out","text":"is eliminated from the body","description":"Euphemistic meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Reasonings","book":"Matthew","chapter":15,"decisionKey":"mt15Reasonings","source":{"greekPresented":"διαλογισμοὶ πονηροί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What first comes out from the heart?","summary":"Dialogismoi are inward reasonings, deliberations, arguments, or thoughts.","layers":["LEXICON","COGNITION","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"reasonings","rationale":"‘Evil reasonings’ is default because dialogismoi names inward deliberations and arguments, not merely passing ideas. ‘Evil thoughts’ is natural, while ‘wicked schemes’ foregrounds intentional planning.","evidence":{"external":null,"internal":null},"options":[{"id":"reasonings","text":"evil reasonings","description":"Project default · mental process","isDefault":true,"witnesses":null},{"id":"thoughts","text":"evil thoughts","description":"Natural English","isDefault":false,"witnesses":null},{"id":"schemes","text":"wicked schemes","description":"Intent foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Immoralities","book":"Matthew","chapter":15,"decisionKey":"mt15Immoralities","source":{"greekPresented":"πορνεῖαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the plural porneiai be rendered?","summary":"The plural covers prohibited sexual acts broadly, distinguished here from adulteries.","layers":["LEXICON","ETHICS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"immoralities","rationale":"‘Sexual immoralities’ is default because plural porneiai covers prohibited sexual acts broadly and remains distinct from adulteries in the list. ‘Illicit sexual acts’ foregrounds behavior, while ‘fornications’ is traditional and narrower-sounding.","evidence":{"external":null,"internal":null},"options":[{"id":"immoralities","text":"sexual immoralities","description":"Project default · broad category","isDefault":true,"witnesses":null},{"id":"illicit","text":"illicit sexual acts","description":"Acts foregrounded","isDefault":false,"witnesses":null},{"id":"fornications","text":"fornications","description":"Traditional cognate","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Canaanite","book":"Matthew","chapter":15,"decisionKey":"mt15Canaanite","source":{"greekPresented":"γυνὴ Χαναναία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew identify the woman?","summary":"‘Canaanite’ is an archaic biblical-geographic label; Mark’s parallel calls her Syrophoenician.","layers":["LANGUAGE","HISTORY","GEOGRAPHY","TRANSLATION"],"confidence":"high","defaultOptionId":"canaanite","rationale":"‘A Canaanite woman’ is default because it preserves Matthew’s deliberately archaic biblical-geographic label. ‘Of Canaanite descent’ foregrounds ancestry, while ‘local Canaanite’ supplies regional presence.","evidence":{"external":null,"internal":null},"options":[{"id":"canaanite","text":"a Canaanite woman","description":"Project default · Matthew’s label","isDefault":true,"witnesses":null},{"id":"canaan","text":"a woman of Canaanite descent","description":"Ancestry explicit","isDefault":false,"witnesses":null},{"id":"local","text":"a local Canaanite woman","description":"Regional setting foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Mercy","book":"Matthew","chapter":15,"decisionKey":"mt15Mercy","source":{"greekPresented":"ἐλέησόν με","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the woman ask?","summary":"Eleēson is an urgent imperative asking compassionate help.","layers":["LEXICON","EMOTION","PRAYER","TRANSLATION"],"confidence":"high","defaultOptionId":"mercy","rationale":"‘Have mercy on me’ is default because eleēson is a direct urgent plea for compassionate action. ‘Show compassion’ foregrounds emotion, while ‘take pity and help’ expands the requested result.","evidence":{"external":null,"internal":null},"options":[{"id":"mercy","text":"Have mercy on me","description":"Project default · direct plea","isDefault":true,"witnesses":null},{"id":"compassion","text":"Show compassion to me","description":"Emotional force","isDefault":false,"witnesses":null},{"id":"help","text":"Take pity on me and help","description":"Result expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Demonized","book":"Matthew","chapter":15,"decisionKey":"mt15Demonized","source":{"greekPresented":"κακῶς δαιμονίζεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the daughter’s condition described?","summary":"The adverb says badly or severely; the verb describes being acted upon by a demon.","layers":["GRAMMAR","LEXICON","CULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"demonized","rationale":"‘Is badly demonized’ is default because the adverb preserves severity and the passive-form verb avoids a total-possession theory. ‘Tormented by a demon’ explains experience, while ‘demon-possessed’ uses stronger traditional language.","evidence":{"external":null,"internal":null},"options":[{"id":"demonized","text":"is badly demonized","description":"Project default · verbal form","isDefault":true,"witnesses":null},{"id":"tormented","text":"is severely tormented by a demon","description":"Experience explicit","isDefault":false,"witnesses":null},{"id":"possessed","text":"is grievously demon-possessed","description":"Traditional wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15NoWord","book":"Matthew","chapter":15,"decisionKey":"mt15NoWord","source":{"greekPresented":"οὐκ ἀπεκρίθη ... λόγον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How complete is Jesus’ silence?","summary":"The construction is literally ‘he did not answer her a word.’","layers":["GRAMMAR","EMPHASIS","TRANSLATION"],"confidence":"high","defaultOptionId":"word","rationale":"‘He did not answer her a word’ is default because the negative plus logon emphatically portrays complete silence. ‘Answered her nothing’ is compact, while ‘remained silent toward her’ foregrounds the result.","evidence":{"external":null,"internal":null},"options":[{"id":"word","text":"he did not answer her a word","description":"Project default · wording retained","isDefault":true,"witnesses":null},{"id":"nothing","text":"he answered her nothing","description":"Compact English","isDefault":false,"witnesses":null},{"id":"silent","text":"he remained silent toward her","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15SendAway","book":"Matthew","chapter":15,"decisionKey":"mt15SendAway","source":{"greekPresented":"ἀπόλυσον αὐτήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples ask Jesus to do?","summary":"Apolyō can dismiss, release, or send away; it does not itself say whether her request should be granted.","layers":["LEXICON","MOTIVE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"send","rationale":"‘Send her away’ is default because apolyō can dismiss or release and does not state whether Jesus should grant her request first. ‘Dismiss her’ is formal, while ‘grant her request’ resolves an intentionally open motive.","evidence":{"external":null,"internal":null},"options":[{"id":"send","text":"Send her away","description":"Project default · ambiguity retained","isDefault":true,"witnesses":null},{"id":"dismiss","text":"Dismiss her","description":"Formal release","isDefault":false,"witnesses":null},{"id":"grant","text":"Grant her request and send her away","description":"Motive interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15LostSheep","book":"Matthew","chapter":15,"decisionKey":"mt15LostSheep","source":{"greekPresented":"τὰ πρόβατα τὰ ἀπολωλότα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Israel’s sheep be described?","summary":"The perfect participle presents sheep that have become lost and remain so.","layers":["GRAMMAR","METAPHOR","MISSION","TRANSLATION"],"confidence":"high","defaultOptionId":"lost","rationale":"‘The lost sheep of Israel’s house’ is default because the perfect participle presents an acquired and continuing condition. ‘Having been lost’ exposes aspect awkwardly, while ‘straying sheep’ foregrounds ongoing movement.","evidence":{"external":null,"internal":null},"options":[{"id":"lost","text":"the lost sheep of Israel’s house","description":"Project default · resulting state","isDefault":true,"witnesses":null},{"id":"perished","text":"the sheep having been lost from Israel’s house","description":"Aspect exposed","isDefault":false,"witnesses":null},{"id":"straying","text":"the straying sheep of the house of Israel","description":"Ongoing image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Bowed","book":"Matthew","chapter":15,"decisionKey":"mt15Bowed","source":{"greekPresented":"προσεκύνει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What bodily act does the woman perform?","summary":"Proskyneō means bow or prostrate in homage; ‘worship’ interprets the act’s significance.","layers":["LEXICON","GESTURE","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"bowed","rationale":"‘She bowed before him’ is default because proskyneō first names embodied prostration while context supplies significance. ‘Did homage’ foregrounds honor, while ‘worshiped’ makes the religious interpretation explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"bowed","text":"she bowed before him","description":"Project default · bodily act","isDefault":true,"witnesses":null},{"id":"homage","text":"she did homage to him","description":"Social-religious significance","isDefault":false,"witnesses":null},{"id":"worshiped","text":"she worshiped him","description":"Traditional interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15ChildrenBread","book":"Matthew","chapter":15,"decisionKey":"mt15ChildrenBread","source":{"greekPresented":"τὸν ἄρτον τῶν τέκνων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose bread is at issue in Jesus’ image?","summary":"Tekna are children viewed in family relationship, not merely by age.","layers":["LEXICON","RELATION","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"children","rationale":"‘The children’s bread’ is default because tekna identifies family relationship rather than only age and preserves the household image. ‘Family children’ over-explains the setting, while ‘sons’ is older generic English.","evidence":{"external":null,"internal":null},"options":[{"id":"children","text":"the children’s bread","description":"Project default · family relation","isDefault":true,"witnesses":null},{"id":"family","text":"the family children’s bread","description":"Household setting","isDefault":false,"witnesses":null},{"id":"sons","text":"the sons’ bread","description":"Older generic English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15LittleDogs","book":"Matthew","chapter":15,"decisionKey":"mt15LittleDogs","source":{"greekPresented":"κυναρίοις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What animals are beneath the table?","summary":"Kynarion is a diminutive of dog, likely the small household dogs rather than roaming street dogs.","layers":["LEXICON","CULTURE","METAPHOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"little","rationale":"‘The little dogs’ is default because kynaria preserves the diminutive and likely evokes household animals rather than roaming dogs. ‘Household dogs’ foregrounds setting, while plain ‘dogs’ mutes the form.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"the little dogs","description":"Project default · diminutive retained","isDefault":true,"witnesses":null},{"id":"house","text":"the household dogs","description":"Setting foregrounded","isDefault":false,"witnesses":null},{"id":"dogs","text":"the dogs","description":"Natural English, diminutive muted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Crumbs","book":"Matthew","chapter":15,"decisionKey":"mt15Crumbs","source":{"greekPresented":"ψιχίων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the little dogs eat?","summary":"Psichia are small crumbs or morsels broken from bread.","layers":["LEXICON","METAPHOR","RELATION","TRANSLATION"],"confidence":"high","defaultOptionId":"crumbs","rationale":"‘The crumbs falling from their lords’ table’ is default because psichia names tiny bread fragments and the plural possessive preserves the dogs’ relation to household masters. ‘Scraps’ suggests larger leftovers, while ‘morsels’ expands the diminutive.","evidence":{"external":null,"internal":null},"options":[{"id":"crumbs","text":"the crumbs falling from their lords’ table","description":"Project default · small fragments","isDefault":true,"witnesses":null},{"id":"scraps","text":"the scraps falling from their masters’ table","description":"Meal leftovers","isDefault":false,"witnesses":null},{"id":"morsels","text":"the little morsels that fall from their owners’ table","description":"Diminutive expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15GreatFaith","book":"Matthew","chapter":15,"decisionKey":"mt15GreatFaith","source":{"greekPresented":"μεγάλη σου ἡ πίστις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus commend the woman?","summary":"The fronted adjective makes the greatness of her pistis emphatic.","layers":["GRAMMAR","EMPHASIS","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"great","rationale":"‘Woman, great is your faith’ is default because the fronted adjective makes greatness emphatic. ‘Your trust is great’ foregrounds relation, while ‘you have great faith’ is natural and smooths the word order.","evidence":{"external":null,"internal":null},"options":[{"id":"great","text":"Woman, great is your faith","description":"Project default · word order reflected","isDefault":true,"witnesses":null},{"id":"trust","text":"Woman, your trust is great","description":"Relational force","isDefault":false,"witnesses":null},{"id":"faith","text":"Woman, you have great faith","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Crippled","book":"Matthew","chapter":15,"decisionKey":"mt15Crippled","source":{"greekPresented":"κυλλούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are brought among the sick?","summary":"Kyllos describes a person with a maimed, deformed, or disabled limb, distinct from the lame and blind.","layers":["LEXICON","HEALING","TRANSLATION"],"confidence":"moderate","defaultOptionId":"crippled","rationale":"‘Crippled’ is default because kylloi distinguishes damaged or disabled limbs from lameness and blindness. ‘Maimed’ foregrounds injury, while ‘people with disabled limbs’ explains the condition in person-first language.","evidence":{"external":null,"internal":null},"options":[{"id":"crippled","text":"crippled","description":"Project default · distinct condition","isDefault":true,"witnesses":null},{"id":"maimed","text":"maimed","description":"Injury foregrounded","isDefault":false,"witnesses":null},{"id":"disabled","text":"people with disabled limbs","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Compassion","book":"Matthew","chapter":15,"decisionKey":"mt15Compassion","source":{"greekPresented":"σπλαγχνίζομαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus feel for the crowd?","summary":"The verb names compassion experienced viscerally in the inward parts.","layers":["LEXICON","EMOTION","BODY","TRANSLATION"],"confidence":"high","defaultOptionId":"moved","rationale":"‘I am moved with compassion for the crowd’ is default because splagchnizomai names visceral inward response. ‘Feel deep compassion’ makes intensity explicit, while ‘have pity’ is compact but can imply distance.","evidence":{"external":null,"internal":null},"options":[{"id":"moved","text":"I am moved with compassion for the crowd","description":"Project default · inward movement","isDefault":true,"witnesses":null},{"id":"deep","text":"I feel deep compassion for the crowd","description":"Intensity explicit","isDefault":false,"witnesses":null},{"id":"pity","text":"I have pity on the crowd","description":"Compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Remain","book":"Matthew","chapter":15,"decisionKey":"mt15Remain","source":{"greekPresented":"προσμένουσίν μοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How have the crowds spent the three days?","summary":"Prosmenō means stay with, remain near, or continue devotedly.","layers":["LEXICON","TIME","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"remain","rationale":"‘They already remain with me three days’ is default because prosmenō combines continued presence and nearness. ‘Have stayed ... already’ is natural, while ‘continued beside me’ foregrounds proximity.","evidence":{"external":null,"internal":null},"options":[{"id":"remain","text":"they already remain with me three days","description":"Project default · persistence","isDefault":true,"witnesses":null},{"id":"stayed","text":"they have stayed with me for three days already","description":"Natural English","isDefault":false,"witnesses":null},{"id":"continued","text":"they have continued beside me for three days","description":"Proximity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Faint","book":"Matthew","chapter":15,"decisionKey":"mt15Faint","source":{"greekPresented":"ἐκλυθῶσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What might happen on the road?","summary":"Eklyō means become exhausted, lose strength, or faint.","layers":["LEXICON","BODY","TRANSLATION"],"confidence":"high","defaultOptionId":"faint","rationale":"‘Lest they may faint on the road’ is default because eklyō describes loss of strength during the journey. ‘Collapse’ foregrounds the physical result, while ‘give out’ is natural idiom.","evidence":{"external":null,"internal":null},"options":[{"id":"faint","text":"lest they may faint on the road","description":"Project default · direct danger","isDefault":true,"witnesses":null},{"id":"collapse","text":"lest they collapse along the way","description":"Physical result","isDefault":false,"witnesses":null},{"id":"weary","text":"so they do not give out on the road","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Baskets","book":"Matthew","chapter":15,"decisionKey":"mt15Baskets","source":{"greekPresented":"σπυρίδας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of baskets held the fragments?","summary":"Spyris is a large provision basket, distinct from the smaller kophinos used in the feeding of the five thousand.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"large","rationale":"‘Seven large baskets full’ is default because spyrides were larger provision baskets and should remain distinct from the kophinoi in the earlier feeding. Generic ‘baskets’ hides the distinction, while ‘provision baskets’ foregrounds likely function.","evidence":{"external":null,"internal":null},"options":[{"id":"large","text":"seven large baskets full","description":"Project default · distinction exposed","isDefault":true,"witnesses":null},{"id":"baskets","text":"seven baskets full","description":"Generic English","isDefault":false,"witnesses":null},{"id":"provision","text":"seven provision baskets full","description":"Likely function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.15.mt15Magadan","book":"Matthew","chapter":15,"decisionKey":"mt15Magadan","source":{"greekPresented":"Μαγαδάν / Μαγδαλά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Did the boat reach Magadan or Magdala?","summary":"The obscure Magadan has the strongest early support. Magdala is familiar and very widespread in the later tradition; other spellings also survive.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"magadan","rationale":"Magadan is default because the obscure name is preserved by the strongest early witnesses and best explains later normalization to the familiar Magdala. The exact location remains uncertain.","evidence":{"external":"Magadan: א*, B, D and related early support; Magedan: א² and a smaller stream; Magdala/Magdalan: later witnesses including much of the Byzantine tradition.","internal":"Copyists were more likely to replace an unknown place-name with familiar Magdala than to invent obscure Magadan from it."},"options":[{"id":"magadan","text":"the borders of Magadan","description":"Project default · earliest strong reading","isDefault":true,"witnesses":"Μαγαδάν · א*, B, D"},{"id":"magdala","text":"the borders of Magdala","description":"Broad later reading","isDefault":false,"witnesses":"Μαγδαλά · later Greek and Byzantine tradition"},{"id":"open","text":"the borders of [Magadan/Magdala]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · principal place-names shown"}],"revisionHistory":[]},
{"id":"matthew.16.mt16Test","book":"Matthew","chapter":16,"decisionKey":"mt16Test","source":{"greekPresented":"πειράζοντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why do the Pharisees and Sadducees ask for a sign?","summary":"Peirazō can mean test, try, or tempt; the participle presents their hostile purpose.","layers":["LEXICON","MOTIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"testing","rationale":"‘Testing him’ is default because the participle peirazontes names their hostile purpose without deciding between examination and temptation. ‘Tempting’ foregrounds malice, while ‘putting him to the test’ is idiomatic.","evidence":{"external":null,"internal":null},"options":[{"id":"testing","text":"testing him","description":"Project default · purpose retained","isDefault":true,"witnesses":null},{"id":"tempting","text":"tempting him","description":"Hostility foregrounded","isDefault":false,"witnesses":null},{"id":"putting","text":"putting him to the test","description":"Idiomatic English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Sign","book":"Matthew","chapter":16,"decisionKey":"mt16Sign","source":{"greekPresented":"σημεῖον ἐκ τοῦ οὐρανοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of sign do they demand?","summary":"The phrase is literally a sign from heaven, likely a publicly undeniable heavenly portent.","layers":["LEXICON","EVIDENCE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"from","rationale":"‘A sign from heaven’ is default because it preserves both the evidentiary term and the demanded source. ‘Heavenly sign’ is natural but adjectival, while ‘out of the sky’ foregrounds visible location and narrows heaven.","evidence":{"external":null,"internal":null},"options":[{"id":"from","text":"a sign from heaven","description":"Project default · source retained","isDefault":true,"witnesses":null},{"id":"heavenly","text":"a heavenly sign","description":"Natural English","isDefault":false,"witnesses":null},{"id":"sky","text":"a sign out of the sky","description":"Visible location foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Weather","book":"Matthew","chapter":16,"decisionKey":"mt16Weather","source":{"greekPresented":"ὀψίας γενομένης ... σημεῖα τῶν καιρῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the weather-sign saying belong in Matthew here?","summary":"Verses 2b–3 are absent from several major witnesses but ancient and widespread elsewhere. The project keeps the shorter text as default while making the whole unit recoverable.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"low","defaultOptionId":"omit","rationale":"The shorter text is the project default because the entire weather saying is absent from exceptionally important and diverse witnesses. Inclusion is nevertheless ancient and widespread, so the unit remains fully recoverable.","evidence":{"external":"Omitted by א, B, V, X, Y, Γ, families 13 and important Old Syriac, Coptic, Armenian and patristic witnesses; included by C, D, L, W, Δ, Θ, family 1, 33, 892 and broad Latin, Syriac and later Greek support.","internal":"The saying may have entered Matthew through harmonization with Luke 12:54–56, though its exact wording is not identical. Deliberate or accidental omission remains possible, which keeps confidence low."},"options":[{"id":"omit","text":"[The weather-sign saying is absent]","description":"Project default · major early omission","isDefault":true,"witnesses":"Verses 2b–3 absent · א, B, V, X, Y, Γ, family 13, early versions"},{"id":"include","text":"When evening comes, you say, ‘Fair weather, for the sky reddens,’","description":"Ancient widespread inclusion","isDefault":false,"witnesses":"Weather saying present · C, D, L, W, Δ, Θ, family 1, 33, 892"},{"id":"open","text":"[When evening comes, you say, ‘Fair weather, for the sky reddens,’]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed unit bracketed"}],"revisionHistory":[]},
{"id":"matthew.16.mt16Jonah","book":"Matthew","chapter":16,"decisionKey":"mt16Jonah","source":{"greekPresented":"Ἰωνᾶ / Ἰωνᾶ τοῦ προφήτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Jonah explicitly called ‘the prophet’?","summary":"The shorter form names Jonah alone; the expanded form supplies the familiar title.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"jonah","rationale":"The shorter ‘Jonah’ is default because the added title is a natural clarifying expansion and the identity of Jonah is already unmistakable.","evidence":{"external":"The shorter form is supported by major early witnesses including א, B, D and important versional streams; ‘Jonah the prophet’ is widespread in later Greek transmission.","internal":"Scribes routinely completed familiar prophetic names with ‘the prophet,’ especially when a formula sounded abbreviated."},"options":[{"id":"jonah","text":"the sign of Jonah","description":"Project default · shorter early form","isDefault":true,"witnesses":"Ἰωνᾶ · major early witnesses"},{"id":"prophet","text":"the sign of Jonah the prophet","description":"Expanded traditional form","isDefault":false,"witnesses":"Ἰωνᾶ τοῦ προφήτου · broad later tradition"},{"id":"open","text":"the sign of Jonah [the prophet]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · title bracketed"}],"revisionHistory":[]},
{"id":"matthew.16.mt16Forgot","book":"Matthew","chapter":16,"decisionKey":"mt16Forgot","source":{"greekPresented":"ἐπελάθοντο ἄρτους λαβεῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What had the disciples failed to do?","summary":"The infinitive construction says they forgot to take loaves with them.","layers":["GRAMMAR","MEMORY","TRANSLATION"],"confidence":"high","defaultOptionId":"forgot","rationale":"‘They forgot to take loaves’ is default because the infinitive construction directly names the omitted action and retains the plural. ‘Bring bread’ is natural, while ‘neglected to take provisions’ suggests intention.","evidence":{"external":null,"internal":null},"options":[{"id":"forgot","text":"they forgot to take loaves","description":"Project default · direct wording","isDefault":true,"witnesses":null},{"id":"bring","text":"they had forgotten to bring bread","description":"Natural English","isDefault":false,"witnesses":null},{"id":"provision","text":"they neglected to take bread provisions","description":"Practical consequence","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Beware","book":"Matthew","chapter":16,"decisionKey":"mt16Beware","source":{"greekPresented":"ὁρᾶτε καὶ προσέχετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How forceful is Jesus’ warning?","summary":"Two imperatives stand together: see and hold attention toward.","layers":["GRAMMAR","EMPHASIS","TRANSLATION"],"confidence":"high","defaultOptionId":"see","rationale":"‘See and pay attention’ is default because it preserves both coordinated imperatives rather than collapsing their force. ‘Watch out and beware’ intensifies warning, while ‘be alert and take care’ is natural English.","evidence":{"external":null,"internal":null},"options":[{"id":"see","text":"See and pay attention","description":"Project default · both verbs retained","isDefault":true,"witnesses":null},{"id":"watch","text":"Watch out and beware","description":"Warning force","isDefault":false,"witnesses":null},{"id":"careful","text":"Be alert and take care","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Leaven","book":"Matthew","chapter":16,"decisionKey":"mt16Leaven","source":{"greekPresented":"ζύμης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should zymē be rendered?","summary":"Zymē is fermenting leaven worked through dough; English ‘yeast’ names the agent more familiarly.","layers":["LEXICON","METAPHOR","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"leaven","rationale":"‘Leaven’ is default because zymē retains the traditional fermentation image that works through dough. ‘Yeast’ names the modern ingredient, while ‘ferment’ foregrounds the process.","evidence":{"external":null,"internal":null},"options":[{"id":"leaven","text":"the leaven of the Pharisees and Sadducees","description":"Project default · traditional image","isDefault":true,"witnesses":null},{"id":"yeast","text":"the yeast of the Pharisees and Sadducees","description":"Modern ingredient","isDefault":false,"witnesses":null},{"id":"ferment","text":"the ferment of the Pharisees and Sadducees","description":"Process foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16LittleFaith","book":"Matthew","chapter":16,"decisionKey":"mt16LittleFaith","source":{"greekPresented":"ὀλιγόπιστοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus address the disciples?","summary":"The compound is literally ‘little-faith ones,’ naming deficient trust rather than no trust.","layers":["LANGUAGE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"little","rationale":"‘Little-faith ones’ is default because the compound names deficient trust without calling the disciples faithless. ‘You of little faith’ is traditional, while ‘with so little trust’ foregrounds relation.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"Little-faith ones","description":"Project default · compound exposed","isDefault":true,"witnesses":null},{"id":"faith","text":"You of little faith","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"trust","text":"You with so little trust","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Reason","book":"Matthew","chapter":16,"decisionKey":"mt16Reason","source":{"greekPresented":"διαλογίζεσθε ἐν ἑαυτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the disciples doing among themselves?","summary":"Dialogizomai involves inward reasoning, deliberation, or dispute.","layers":["LEXICON","COGNITION","RELATION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"reason","rationale":"‘Why do you reason among yourselves’ is default because dialogizomai covers inward deliberation and shared discussion. ‘Discussing’ foregrounds conversation, while ‘arguing’ adds conflict.","evidence":{"external":null,"internal":null},"options":[{"id":"reason","text":"Why do you reason among yourselves","description":"Project default · mental process","isDefault":true,"witnesses":null},{"id":"discuss","text":"Why are you discussing among yourselves","description":"Conversation foregrounded","isDefault":false,"witnesses":null},{"id":"argue","text":"Why are you arguing with one another","description":"Conflict foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Teaching","book":"Matthew","chapter":16,"decisionKey":"mt16Teaching","source":{"greekPresented":"διδαχῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the leaven image finally refer to?","summary":"Didachē means teaching, instruction, or doctrine.","layers":["LEXICON","AUTHORITY","TRANSLATION"],"confidence":"high","defaultOptionId":"teaching","rationale":"‘The teaching of the Pharisees and Sadducees’ is default because didachē includes both the act and content of instruction. ‘Doctrine’ foregrounds formal content, while ‘instruction given by’ emphasizes the teaching act.","evidence":{"external":null,"internal":null},"options":[{"id":"teaching","text":"the teaching of the Pharisees and Sadducees","description":"Project default · activity and content","isDefault":true,"witnesses":null},{"id":"doctrine","text":"the doctrine of the Pharisees and Sadducees","description":"Formal content","isDefault":false,"witnesses":null},{"id":"instruction","text":"the instruction given by the Pharisees and Sadducees","description":"Teaching act","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Caesarea","book":"Matthew","chapter":16,"decisionKey":"mt16Caesarea","source":{"greekPresented":"τὰ μέρη Καισαρείας τῆς Φιλίππου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the confession scene occur?","summary":"Merē names the districts or region around Caesarea Philippi, not necessarily the city center.","layers":["LEXICON","GEOGRAPHY","TRANSLATION"],"confidence":"high","defaultOptionId":"districts","rationale":"‘The districts of Caesarea Philippi’ is default because plural merē indicates the surrounding parts rather than necessarily the city center. ‘Region’ is natural, while ‘parts belonging to’ is formally direct.","evidence":{"external":null,"internal":null},"options":[{"id":"districts","text":"the districts of Caesarea Philippi","description":"Project default · plural geography","isDefault":true,"witnesses":null},{"id":"region","text":"the region of Caesarea Philippi","description":"Natural English","isDefault":false,"witnesses":null},{"id":"parts","text":"the parts belonging to Caesarea Philippi","description":"Formally direct","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16PeopleSay","book":"Matthew","chapter":16,"decisionKey":"mt16PeopleSay","source":{"greekPresented":"τίνα λέγουσιν οἱ ἄνθρωποι εἶναι ... / τίνα με λέγουσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus ask who people say ‘the Son of Man’ is, or who they say ‘I’ am?","summary":"The witnesses differ over the explicit pronoun ‘me,’ producing two closely related question forms.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"son","rationale":"The concise question about the Son of Man is default because it is preserved in strong early evidence. The explicit ‘me’ is ancient and widespread and makes the connection to Jesus unambiguous.","evidence":{"external":"Without explicit ‘me’: B and important early versional/patristic support; with ‘me’ in several word orders: א, C, D, W, Θ, families 1/13, 33, 579, 700, 892 and the broad later tradition.","internal":"Adding ‘me’ assimilates the question to the disciples’ answer and the Synoptic parallels; omission could also occur in the crowded word order."},"options":[{"id":"son","text":"Who do people say the Son of Man is?","description":"Project default · concise early form","isDefault":true,"witnesses":"τίνα λέγουσιν ... τὸν υἱὸν τοῦ ἀνθρώπου · B, early versions"},{"id":"me","text":"Who do people say that I, the Son of Man, am?","description":"Broad explicit-pronoun form","isDefault":false,"witnesses":"τίνα με λέγουσιν ... τὸν υἱὸν τοῦ ἀνθρώπου · א, C, D, W, Θ, broad tradition"},{"id":"open","text":"Who do people say [I,] the Son of Man is?","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · pronoun bracketed"}],"revisionHistory":[]},
{"id":"matthew.16.mt16Baptizer","book":"Matthew","chapter":16,"decisionKey":"mt16Baptizer","source":{"greekPresented":"Ἰωάννην τὸν βαπτιστήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should John’s title be rendered?","summary":"The substantival participle is literally the one baptizing or immersing.","layers":["GRAMMAR","TITLE","TRANSLATION"],"confidence":"high","defaultOptionId":"baptizer","rationale":"‘John the Baptizer’ is default because the substantival participle preserves his active role. ‘Baptist’ is the established title, while ‘Immerser’ translates the physical action.","evidence":{"external":null,"internal":null},"options":[{"id":"baptizer","text":"John the Baptizer","description":"Project default · active role","isDefault":true,"witnesses":null},{"id":"baptist","text":"John the Baptist","description":"Traditional title","isDefault":false,"witnesses":null},{"id":"immerser","text":"John the Immerser","description":"Physical action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Christ","book":"Matthew","chapter":16,"decisionKey":"mt16Christ","source":{"greekPresented":"ὁ χριστός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Peter’s title for Jesus appear?","summary":"Christos means anointed one and functions here as a royal-messianic title.","layers":["LANGUAGE","TITLE","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"anointed","rationale":"‘The Anointed One’ is default because it translates christos as a royal-messianic title. ‘The Christ’ retains the Greek transliteration, while ‘Messiah’ supplies the Hebrew-Aramaic equivalent.","evidence":{"external":null,"internal":null},"options":[{"id":"anointed","text":"the Anointed One","description":"Project default · meaning exposed","isDefault":true,"witnesses":null},{"id":"christ","text":"the Christ","description":"Greek title retained","isDefault":false,"witnesses":null},{"id":"messiah","text":"the Messiah","description":"Hebrew title equivalent","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Living","book":"Matthew","chapter":16,"decisionKey":"mt16Living","source":{"greekPresented":"τοῦ θεοῦ τοῦ ζῶντος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the divine title be rendered?","summary":"The repeated article emphasizes God as the one who lives, contrasting the living God with lifeless gods.","layers":["GRAMMAR","TITLE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"living","rationale":"‘The Son of the living God’ is default because it preserves the repeated article’s emphasis on God as living. ‘The living God’s Son’ foregrounds possession, while ‘God, the Living One’ exposes the title force.","evidence":{"external":null,"internal":null},"options":[{"id":"living","text":"the Son of the living God","description":"Project default · established English","isDefault":true,"witnesses":null},{"id":"god","text":"the living God’s Son","description":"Possessive relation","isDefault":false,"witnesses":null},{"id":"one","text":"the Son of God, the Living One","description":"Title force exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Blessed","book":"Matthew","chapter":16,"decisionKey":"mt16Blessed","source":{"greekPresented":"μακάριος εἶ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus pronounce Simon’s state?","summary":"Makarios describes one in a favored, flourishing, enviable condition.","layers":["LEXICON","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"favored","rationale":"‘Favored are you’ is default because makarios names a divinely favored, flourishing condition. Traditional ‘blessed’ is established, while ‘flourishing’ foregrounds well-being and can understate divine favor.","evidence":{"external":null,"internal":null},"options":[{"id":"favored","text":"Favored are you","description":"Project default · condition","isDefault":true,"witnesses":null},{"id":"blessed","text":"Blessed are you","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"flourishing","text":"Flourishing are you","description":"Well-being foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16FleshBlood","book":"Matthew","chapter":16,"decisionKey":"mt16FleshBlood","source":{"greekPresented":"σὰρξ καὶ αἷμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did not reveal Peter’s confession?","summary":"‘Flesh and blood’ is a Semitic expression for mortal human agency.","layers":["IDIOM","ANTHROPOLOGY","REVELATION","TRANSLATION"],"confidence":"high","defaultOptionId":"flesh","rationale":"‘Flesh and blood did not reveal this to you’ is default because it preserves the Semitic idiom for mortal human agency. ‘No mortal human’ explains it, while ‘not disclosed by a person’ is plain English.","evidence":{"external":null,"internal":null},"options":[{"id":"flesh","text":"flesh and blood did not reveal this to you","description":"Project default · idiom retained","isDefault":true,"witnesses":null},{"id":"human","text":"no mortal human revealed this to you","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"person","text":"this was not disclosed to you by a person","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16PeterRock","book":"Matthew","chapter":16,"decisionKey":"mt16PeterRock","source":{"greekPresented":"Πέτρος ... πέτρᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the Peter/rock wordplay be exposed?","summary":"Petros is Peter’s name; petra is rock or bedrock. English otherwise hides the audible relationship.","layers":["WORDPLAY","LEXICON","CHRISTOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"peter","rationale":"‘You are Peter, and upon this rock’ is default because it preserves the received name while the decision note exposes the Petros/petra wordplay. ‘You are Rock ... bedrock’ makes the relationship audible, while ‘Peter—the Rock’ expands it interpretively.","evidence":{"external":null,"internal":null},"options":[{"id":"peter","text":"you are Peter, and upon this rock","description":"Project default · name plus wordplay note","isDefault":true,"witnesses":null},{"id":"rock","text":"you are Rock, and upon this bedrock","description":"Wordplay exposed","isDefault":false,"witnesses":null},{"id":"stone","text":"you are Peter—the Rock—and on this rock","description":"Relationship expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Assembly","book":"Matthew","chapter":16,"decisionKey":"mt16Assembly","source":{"greekPresented":"ἐκκλησίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will Jesus build?","summary":"Ekklēsia is an assembly or gathered community; ‘church’ carries later institutional associations.","layers":["LEXICON","CULTURE","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"assembly","rationale":"‘I will build my assembly’ is default because ekklēsia names a gathered community and avoids importing later institutional structures. ‘Gathered community’ explains the sense, while ‘church’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"assembly","text":"I will build my assembly","description":"Project default · gathering foregrounded","isDefault":true,"witnesses":null},{"id":"community","text":"I will build my gathered community","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"church","text":"I will build my church","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Hades","book":"Matthew","chapter":16,"decisionKey":"mt16Hades","source":{"greekPresented":"πύλαι ᾅδου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What gates will not overpower the assembly?","summary":"Hades is the realm of the dead, not Gehenna; gates represent the power of that realm.","layers":["LANGUAGE","ESCHATOLOGY","METAPHOR","TRANSLATION"],"confidence":"high","defaultOptionId":"hades","rationale":"‘The gates of Hades’ is default because Hades is the realm of the dead and the gates personify its power. ‘Realm of the dead’ translates the term, while ‘gates of death’ gives its metonymic force.","evidence":{"external":null,"internal":null},"options":[{"id":"hades","text":"the gates of Hades","description":"Project default · Greek realm named","isDefault":true,"witnesses":null},{"id":"dead","text":"the gates of the realm of the dead","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"death","text":"the gates of death","description":"Metonymic force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Prevail","book":"Matthew","chapter":16,"decisionKey":"mt16Prevail","source":{"greekPresented":"οὐ κατισχύσουσιν αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the gates of Hades fail to do?","summary":"Katischō means overpower, prevail against, or gain mastery over.","layers":["LEXICON","CONFLICT","TRANSLATION"],"confidence":"high","defaultOptionId":"overpower","rationale":"‘Will not overpower it’ is default because katischō names gaining superior strength or mastery. ‘Prevail against’ is traditional, while ‘gain mastery’ foregrounds domination.","evidence":{"external":null,"internal":null},"options":[{"id":"overpower","text":"will not overpower it","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"prevail","text":"will not prevail against it","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"master","text":"will not gain mastery over it","description":"Dominance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Keys","book":"Matthew","chapter":16,"decisionKey":"mt16Keys","source":{"greekPresented":"τὰς κλεῖδας / τὴν κλεῖδα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus promise ‘the keys’ or ‘the key’?","summary":"The earliest form in several major witnesses is plural; a widespread alternative has the singular.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"keys","rationale":"Plural ‘keys’ is default because it has very strong early support and is the more concrete image. Singular ‘key’ is ancient and became widespread.","evidence":{"external":"Plural: א*, B*, L, W; singular: א², Bᶜ, C, D, families 1/13 and the broad Byzantine tradition.","internal":"A singular may arise by assimilation to familiar biblical ‘key’ formulas; plural could also be expanded to match multiple acts of binding and releasing."},"options":[{"id":"keys","text":"the keys of the kingdom of the heavens","description":"Project default · strong early plural","isDefault":true,"witnesses":"κλεῖδας · א*, B*, L, W"},{"id":"key","text":"the key of the kingdom of the heavens","description":"Ancient widespread singular","isDefault":false,"witnesses":"κλεῖς / κλεῖδα · א², Bᶜ, C, D, families 1/13, Byzantine tradition"},{"id":"open","text":"the key[s] of the kingdom of the heavens","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · number marked"}],"revisionHistory":[]},
{"id":"matthew.16.mt16Bound","book":"Matthew","chapter":16,"decisionKey":"mt16Bound","source":{"greekPresented":"ἔσται δεδεμένον ... ἔσται λελυμένον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the future-perfect constructions be rendered?","summary":"A future form of ‘be’ plus perfect passive participle can indicate a state already established in heaven.","layers":["GRAMMAR","AUTHORITY","THEOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"willhave","rationale":"‘Will have been bound ... will have been released’ is default because the future form of ‘be’ plus perfect participle can describe a heavenly state already established. Traditional ‘will be bound’ is smoother, while ‘will stand bound’ emphasizes result.","evidence":{"external":null,"internal":null},"options":[{"id":"willhave","text":"will have been bound in the heavens; and whatever you may release upon the earth will have been released in the heavens","description":"Project default · completed heavenly state","isDefault":true,"witnesses":null},{"id":"willbe","text":"will be bound in heaven; and whatever you loose on earth will be loosed in heaven","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"stand","text":"will stand bound in heaven; and whatever you release on earth will stand released in heaven","description":"Resulting state","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Instructed","book":"Matthew","chapter":16,"decisionKey":"mt16Instructed","source":{"greekPresented":"διεστείλατο / ἐπετίμησεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Did Jesus instruct or rebuke the disciples?","summary":"The manuscripts preserve a verbal fork: most say he strictly instructed; an important early stream says he rebuked.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"instructed","rationale":"‘Strictly instructed’ is default because it is broadly and diversely attested. ‘Rebuked’ is early and vivid, but may reflect assimilation to nearby rebuke language in verses 22–23.","evidence":{"external":"Instructed: א, Bᶜ, C, L, W, Θ, families 1/13 and broad Latin, Syriac and Coptic support; rebuked: B*, D, Old Latin, Old Syriac and Armenian support.","internal":"The cluster of ‘rebuke’ language immediately afterward provides a strong route for scribal assimilation, while replacement of a harsh verb by a milder one is also possible."},"options":[{"id":"instructed","text":"he strictly instructed the disciples","description":"Project default · broad early support","isDefault":true,"witnesses":"διεστείλατο · א, Bᶜ, C, L, W, Θ, families 1/13"},{"id":"rebuked","text":"he rebuked the disciples","description":"Important early alternative","isDefault":false,"witnesses":"ἐπετίμησεν · B*, D, Old Latin, Old Syriac"},{"id":"open","text":"he [strictly instructed/rebuked] the disciples","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both verbs shown"}],"revisionHistory":[]},
{"id":"matthew.16.mt16ChristTitle","book":"Matthew","chapter":16,"decisionKey":"mt16ChristTitle","source":{"greekPresented":"ὁ χριστός / Ἰησοῦς ὁ χριστός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Were they forbidden to say he was ‘the Christ’ or ‘Jesus the Christ’?","summary":"The shorter title has strong early support; the expanded form makes Jesus’ name explicit.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"christ","rationale":"The shorter ‘the Christ’ is default because it has strong early and geographically diverse support. Expanding the confession with Jesus’ name is a transparent clarification.","evidence":{"external":"The Christ: א*, B, L, Δ, Θ, family 1, 700 and important early versions; Jesus the Christ: א², C, W and the broad later tradition; ‘the Christ Jesus’ occurs in D and Old Latin support.","internal":"Adding Jesus’ name identifies the title’s bearer explicitly; rearranging the two elements created a smaller secondary form."},"options":[{"id":"christ","text":"that he is the Christ","description":"Project default · shorter early title","isDefault":true,"witnesses":"ὁ Χριστός · א*, B, L, Δ, Θ, family 1, 700"},{"id":"jesus","text":"that he is Jesus the Christ","description":"Broad expanded form","isDefault":false,"witnesses":"Ἰησοῦς ὁ Χριστός · א², C, W, broad tradition"},{"id":"open","text":"that he is [Jesus] the Christ","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · name bracketed"}],"revisionHistory":[]},
{"id":"matthew.16.mt16Must","book":"Matthew","chapter":16,"decisionKey":"mt16Must","source":{"greekPresented":"δεῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus frame the coming suffering?","summary":"Dei marks necessity—what must happen—not merely prediction.","layers":["GRAMMAR","THEOLOGY","PASSION","TRANSLATION"],"confidence":"high","defaultOptionId":"must","rationale":"‘He must go away to Jerusalem’ is default because dei marks necessity within the divine purpose, not mere prediction. ‘It is necessary’ exposes the impersonal construction, while ‘destined’ interprets the plan.","evidence":{"external":null,"internal":null},"options":[{"id":"must","text":"he must go away to Jerusalem","description":"Project default · necessity","isDefault":true,"witnesses":null},{"id":"necessary","text":"it is necessary for him to go to Jerusalem","description":"Impersonal construction","isDefault":false,"witnesses":null},{"id":"destined","text":"he is destined to go to Jerusalem","description":"Divine-plan implication","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Elders","book":"Matthew","chapter":16,"decisionKey":"mt16Elders","source":{"greekPresented":"ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which authorities inflict the suffering?","summary":"The three groups together evoke Jerusalem’s leading council: elders, chief priests, and scribes.","layers":["GRAMMAR","HISTORY","PASSION","TRANSLATION"],"confidence":"high","defaultOptionId":"from","rationale":"‘Suffer many things from the elders and chief priests and scribes’ is default because apo marks the source of suffering and retains all three groups. ‘At the hands of’ makes agency explicit, while adding Jerusalem supplies context.","evidence":{"external":null,"internal":null},"options":[{"id":"from","text":"suffer many things from the elders and chief priests and scribes","description":"Project default · source retained","isDefault":true,"witnesses":null},{"id":"hands","text":"suffer greatly at the hands of the elders, chief priests, and scribes","description":"Agency explicit","isDefault":false,"witnesses":null},{"id":"leaders","text":"suffer many things from Jerusalem’s elders, chief priests, and scribes","description":"Setting supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Raised","book":"Matthew","chapter":16,"decisionKey":"mt16Raised","source":{"greekPresented":"ἐγερθῆναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens on the third day?","summary":"The passive infinitive means be raised or awakened; it does not name the acting agent.","layers":["GRAMMAR","RESURRECTION","THEOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"raised","rationale":"‘On the third day be raised’ is default because the passive infinitive leaves the acting agent reverently unstated. ‘Rise’ is natural but active, while ‘be awakened’ exposes the verb’s waking image.","evidence":{"external":null,"internal":null},"options":[{"id":"raised","text":"on the third day be raised","description":"Project default · passive retained","isDefault":true,"witnesses":null},{"id":"rise","text":"rise on the third day","description":"Natural English","isDefault":false,"witnesses":null},{"id":"awakened","text":"on the third day be awakened","description":"Verb image exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Rebuke","book":"Matthew","chapter":16,"decisionKey":"mt16Rebuke","source":{"greekPresented":"ἵλεώς σοι, κύριε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter’s difficult expression mean?","summary":"Hileōs soi is an idiom invoking mercy or divine favor: ‘Mercy to you,’ hence ‘May this never happen.’","layers":["IDIOM","PRAYER","EMOTION","TRANSLATION"],"confidence":"low","defaultOptionId":"mercy","rationale":"‘Mercy to you, Lord!’ is the working default because hileōs soi preserves the difficult mercy/favor idiom before its denial. ‘Never, Lord!’ gives the pragmatic force, while ‘God spare you’ makes the implied invocation explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"mercy","text":"Mercy to you, Lord! This will certainly not happen to you","description":"Project default · idiom exposed","isDefault":true,"witnesses":null},{"id":"never","text":"Never, Lord! This will not happen to you","description":"Idiomatic force","isDefault":false,"witnesses":null},{"id":"spare","text":"God spare you, Lord! This must never happen","description":"Invocation explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Behind","book":"Matthew","chapter":16,"decisionKey":"mt16Behind","source":{"greekPresented":"ὕπαγε ὀπίσω μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does Jesus order Satan to go?","summary":"The phrase is literally ‘go behind me,’ reversing Peter from would-be director to follower.","layers":["LEXICON","SPATIAL","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"behind","rationale":"‘Go behind me, Satan’ is default because the spatial command reverses Peter from director to follower. ‘Get behind me’ is established English, while ‘go away from me’ foregrounds dismissal and loses discipleship positioning.","evidence":{"external":null,"internal":null},"options":[{"id":"behind","text":"Go behind me, Satan","description":"Project default · spatial command","isDefault":true,"witnesses":null},{"id":"get","text":"Get behind me, Satan","description":"Established English","isDefault":false,"witnesses":null},{"id":"away","text":"Go away from me, Satan","description":"Dismissal foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Stumbling","book":"Matthew","chapter":16,"decisionKey":"mt16Stumbling","source":{"greekPresented":"σκάνδαλον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has Peter become to Jesus?","summary":"Skandalon is a trap-trigger, snare, or cause of stumbling.","layers":["LEXICON","METAPHOR","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"stumbling","rationale":"‘You are a stumbling block to me’ is default because skandalon names the trigger of a trap or a cause of falling. ‘A trap in my path’ restores the object image, while ‘snare’ foregrounds danger.","evidence":{"external":null,"internal":null},"options":[{"id":"stumbling","text":"You are a stumbling block to me","description":"Project default · effect","isDefault":true,"witnesses":null},{"id":"trap","text":"You are a trap in my path","description":"Concrete image","isDefault":false,"witnesses":null},{"id":"snare","text":"You are a snare to me","description":"Danger foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Deny","book":"Matthew","chapter":16,"decisionKey":"mt16Deny","source":{"greekPresented":"ἀπαρνησάσθω ἑαυτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must a would-be follower do?","summary":"Aparneomai means deny, disown, or renounce association—even with oneself.","layers":["GRAMMAR","LEXICON","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"deny","rationale":"‘Let that one deny oneself’ is default because the reflexive command demands disowning self-allegiance. ‘Disown oneself’ foregrounds relation, while ‘renounce self-rule’ interprets the practical implication.","evidence":{"external":null,"internal":null},"options":[{"id":"deny","text":"let that one deny oneself","description":"Project default · reflexive force","isDefault":true,"witnesses":null},{"id":"disown","text":"let that one disown oneself","description":"Relational force","isDefault":false,"witnesses":null},{"id":"renounce","text":"let that person renounce self-rule","description":"Implication expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Cross","book":"Matthew","chapter":16,"decisionKey":"mt16Cross","source":{"greekPresented":"ἀράτω τὸν σταυρὸν αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should taking up the cross be rendered?","summary":"Airō means lift, take up, or carry; stauros is the Roman execution stake/cross.","layers":["LEXICON","CULTURE","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"take","rationale":"‘Take up one’s cross’ is default because airō supplies lifting and stauros the Roman execution instrument, preserving the established image. ‘Lift’ foregrounds action, while ‘execution-cross’ makes the cost explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"take","text":"take up one’s cross","description":"Project default · established image","isDefault":true,"witnesses":null},{"id":"lift","text":"lift one’s own cross","description":"Physical action","isDefault":false,"witnesses":null},{"id":"carry","text":"carry one’s execution-cross","description":"Cost made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16SoulLife","book":"Matthew","chapter":16,"decisionKey":"mt16SoulLife","source":{"greekPresented":"ψυχήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is psychē here ‘life,’ ‘self,’ or ‘soul’?","summary":"Psychē can name one’s life, living self, or soul. The save/lose wordplay operates across the whole person.","layers":["LEXICON","ANTHROPOLOGY","TRANSLATION"],"confidence":"low","defaultOptionId":"life","rationale":"‘Life’ is the working default because psychē here is what can be saved, lost, and exchanged and therefore concerns the whole living self. ‘Self’ foregrounds personhood, while ‘soul’ is traditional but can imply a narrower body–soul scheme.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"life","description":"Project default · life at stake","isDefault":true,"witnesses":null},{"id":"self","text":"self","description":"Whole person foregrounded","isDefault":false,"witnesses":null},{"id":"soul","text":"soul","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Exchange","book":"Matthew","chapter":16,"decisionKey":"mt16Exchange","source":{"greekPresented":"ἀντάλλαγμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What could a human give for one’s psychē?","summary":"Antallagma is an exchange-price, equivalent, or ransom given in return.","layers":["LEXICON","ECONOMY","ANTHROPOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"exchange","rationale":"‘What will a human give in exchange for one’s life?’ is default because antallagma names an equivalent returned in a transaction. ‘What price’ foregrounds cost, while ‘ransom’ emphasizes recovery.","evidence":{"external":null,"internal":null},"options":[{"id":"exchange","text":"what will a human give in exchange for one’s life?","description":"Project default · transaction retained","isDefault":true,"witnesses":null},{"id":"price","text":"what price can a person pay for one’s soul?","description":"Cost foregrounded","isDefault":false,"witnesses":null},{"id":"ransom","text":"what can a human give as ransom for the self?","description":"Recovery foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Glory","book":"Matthew","chapter":16,"decisionKey":"mt16Glory","source":{"greekPresented":"ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will the Son of Man come?","summary":"Doxa can be glory, radiance, honor, or manifest splendor.","layers":["LEXICON","LIGHT","ESCHATOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"radiance","rationale":"‘In his Father’s radiance’ is default because doxa can name visible manifested splendor as well as honor. Traditional ‘glory’ preserves breadth, while ‘splendor’ foregrounds majesty.","evidence":{"external":null,"internal":null},"options":[{"id":"radiance","text":"in his Father’s radiance","description":"Project default · visible manifestation","isDefault":true,"witnesses":null},{"id":"glory","text":"in the glory of his Father","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"splendor","text":"in his Father’s splendor","description":"Majesty foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Repay","book":"Matthew","chapter":16,"decisionKey":"mt16Repay","source":{"greekPresented":"ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the Son of Man give each person?","summary":"Apodidōmi means give back or repay; praxis is a deed, practice, or course of action.","layers":["LEXICON","JUDGMENT","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"repay","rationale":"‘He will repay each according to one’s practice’ is default because apodidōmi has reciprocal force and praxis can denote a course of action. ‘Reward ... deeds’ foregrounds outcome, while ‘render ... what done’ is traditional judicial English.","evidence":{"external":null,"internal":null},"options":[{"id":"repay","text":"he will repay each according to one’s practice","description":"Project default · reciprocal force","isDefault":true,"witnesses":null},{"id":"reward","text":"he will reward each person according to their deeds","description":"Outcome foregrounded","isDefault":false,"witnesses":null},{"id":"render","text":"he will render to each according to what that person has done","description":"Traditional judicial English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Taste","book":"Matthew","chapter":16,"decisionKey":"mt16Taste","source":{"greekPresented":"οὐ μὴ γεύσωνται θανάτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does ‘taste death’ communicate?","summary":"The emphatic negation with the idiom means they certainly will not experience death before the stated event.","layers":["IDIOM","EMPHASIS","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"taste","rationale":"‘Will certainly not taste death’ is default because the emphatic negation and idiom should remain audible. ‘Experience death’ explains the phrase, while ‘will not die’ is plain English and loses its rhetoric.","evidence":{"external":null,"internal":null},"options":[{"id":"taste","text":"will certainly not taste death","description":"Project default · idiom retained","isDefault":true,"witnesses":null},{"id":"experience","text":"will certainly not experience death","description":"Meaning explicit","isDefault":false,"witnesses":null},{"id":"die","text":"will not die","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.16.mt16Kingdom","book":"Matthew","chapter":16,"decisionKey":"mt16Kingdom","source":{"greekPresented":"ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will some standing there see?","summary":"The participle can picture the Son of Man coming in royal power or already arrived in his kingdom.","layers":["GRAMMAR","KINGSHIP","ESCHATOLOGY","TRANSLATION"],"confidence":"low","defaultOptionId":"coming","rationale":"‘The Son of Man coming in his kingdom’ is the working default because the present participle retains movement into manifested reign. ‘Having come’ foregrounds arrival, while ‘royal reign’ translates basileia dynamically; the event’s precise referent remains debated.","evidence":{"external":null,"internal":null},"options":[{"id":"coming","text":"the Son of Man coming in his kingdom","description":"Project default · movement retained","isDefault":true,"witnesses":null},{"id":"arrived","text":"the Son of Man having come in his kingdom","description":"Arrival foregrounded","isDefault":false,"witnesses":null},{"id":"royal","text":"the Son of Man coming in his royal reign","description":"Basileia as kingship","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Took","book":"Matthew","chapter":17,"decisionKey":"mt17Took","source":{"greekPresented":"παραλαμβάνει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus do with the three disciples?","summary":"Paralambanō means take along, receive alongside, or bring into one’s company.","layers":["LEXICON","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"takes","rationale":"‘Takes along’ is default because paralambanō depicts Jesus bringing the three into his company for the ascent. ‘Brings ... with him’ foregrounds movement, while ‘receives ... alongside’ exposes the compound more woodenly.","evidence":{"external":null,"internal":null},"options":[{"id":"takes","text":"takes along Peter and James and John his brother","description":"Project default · companionship","isDefault":true,"witnesses":null},{"id":"brings","text":"brings Peter, James, and his brother John with him","description":"Movement foregrounded","isDefault":false,"witnesses":null},{"id":"receives","text":"receives Peter and James and John his brother alongside himself","description":"Compound exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17HighMountain","book":"Matthew","chapter":17,"decisionKey":"mt17HighMountain","source":{"greekPresented":"εἰς ὄρος ὑψηλόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does Jesus lead them?","summary":"The text identifies only a high mountain and does not name the location.","layers":["GEOGRAPHY","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"high","rationale":"‘Up into a high mountain by themselves’ is default because it retains both elevation and separation without identifying a mountain the text leaves unnamed. ‘Privately’ compresses the separation, while ‘heights’ heightens the image.","evidence":{"external":null,"internal":null},"options":[{"id":"high","text":"up into a high mountain by themselves","description":"Project default · location unnamed","isDefault":true,"witnesses":null},{"id":"mountain","text":"onto a high mountain privately","description":"Separation foregrounded","isDefault":false,"witnesses":null},{"id":"heights","text":"into the heights of a mountain, alone","description":"Elevation emphasized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Transfigured","book":"Matthew","chapter":17,"decisionKey":"mt17Transfigured","source":{"greekPresented":"μετεμορφώθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to Jesus before them?","summary":"Metamorphoō means be transformed in outward form; English ‘transfigured’ preserves the traditional theological term.","layers":["LEXICON","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"transformed","rationale":"‘Was transformed’ is default because metamorphoō directly names a change in visible form. ‘Transfigured’ preserves traditional theological English, while ‘his form was changed’ explains the passive at greater length.","evidence":{"external":null,"internal":null},"options":[{"id":"transformed","text":"he was transformed before them","description":"Project default · change of form","isDefault":true,"witnesses":null},{"id":"transfigured","text":"he was transfigured before them","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"form","text":"his form was changed before them","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Face","book":"Matthew","chapter":17,"decisionKey":"mt17Face","source":{"greekPresented":"ἔλαμψεν τὸ πρόσωπον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus’ face appear?","summary":"Lampō means shine, gleam, or radiate light.","layers":["IMAGE","LIGHT","TRANSLATION"],"confidence":"high","defaultOptionId":"shone","rationale":"‘His face shone like the sun’ is default because it preserves the direct verb and explicit comparison. ‘Radiated’ stresses emitted light, while ‘blazed’ adds an intensity not separately marked in the Greek.","evidence":{"external":null,"internal":null},"options":[{"id":"shone","text":"his face shone like the sun","description":"Project default · direct image","isDefault":true,"witnesses":null},{"id":"radiated","text":"his face radiated like the sun","description":"Emitted light","isDefault":false,"witnesses":null},{"id":"blazed","text":"his face blazed like the sun","description":"Intensity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Light","book":"Matthew","chapter":17,"decisionKey":"mt17Light","source":{"greekPresented":"λευκὰ ὡς τὸ φῶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do his garments appear?","summary":"The adjective is white or bright, followed by the explicit comparison ‘as the light.’","layers":["IMAGE","LIGHT","TRANSLATION"],"confidence":"high","defaultOptionId":"white","rationale":"‘His garments became white as the light’ is default because it retains both the color adjective and Matthew’s explicit comparison. ‘Bright’ interprets whiteness as radiance, while ‘luminous’ makes the visual effect more technical.","evidence":{"external":null,"internal":null},"options":[{"id":"white","text":"his garments became white as the light","description":"Project default · comparison retained","isDefault":true,"witnesses":null},{"id":"bright","text":"his clothing became bright like light","description":"Radiance foregrounded","isDefault":false,"witnesses":null},{"id":"luminous","text":"his garments became luminous as light","description":"Visual effect","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Appeared","book":"Matthew","chapter":17,"decisionKey":"mt17Appeared","source":{"greekPresented":"ὤφθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do Moses and Elijah enter the scene?","summary":"The passive form can mean appeared, was seen, or became visible.","layers":["GRAMMAR","VISION","TRANSLATION"],"confidence":"high","defaultOptionId":"appeared","rationale":"‘Appeared to them’ is default because it renders the conventional passive idiom naturally while preserving the event. ‘Were seen’ foregrounds the witnesses, while ‘became visible’ emphasizes perception.","evidence":{"external":null,"internal":null},"options":[{"id":"appeared","text":"Moses and Elijah appeared to them","description":"Project default · event","isDefault":true,"witnesses":null},{"id":"seen","text":"Moses and Elijah were seen by them","description":"Witness perspective","isDefault":false,"witnesses":null},{"id":"visible","text":"Moses and Elijah became visible to them","description":"Perception foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Good","book":"Matthew","chapter":17,"decisionKey":"mt17Good","source":{"greekPresented":"καλόν ἐστιν ἡμᾶς ὧδε εἶναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter say about being there?","summary":"Kalon can mean good, beautiful, fitting, or beneficial.","layers":["LEXICON","EVALUATION","TRANSLATION"],"confidence":"high","defaultOptionId":"good","rationale":"‘It is good for us to be here’ is default because good preserves the broad evaluative range of kalon without deciding whether Peter means beauty or propriety. The alternatives foreground those narrower senses.","evidence":{"external":null,"internal":null},"options":[{"id":"good","text":"it is good for us to be here","description":"Project default · broad value","isDefault":true,"witnesses":null},{"id":"beautiful","text":"it is beautiful for us to be here","description":"Aesthetic force","isDefault":false,"witnesses":null},{"id":"fitting","text":"it is fitting that we are here","description":"Appropriateness","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Tents","book":"Matthew","chapter":17,"decisionKey":"mt17Tents","source":{"greekPresented":"σκηνάς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter offer to make?","summary":"Skēnē is a tent, booth, or tabernacle-like dwelling.","layers":["LEXICON","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"tents","rationale":"‘Three tents’ is default because it is clear present-day English for skēnai while retaining portable dwellings. ‘Booths’ may evoke festival associations, and ‘shelters’ generalizes the structures.","evidence":{"external":null,"internal":null},"options":[{"id":"tents","text":"three tents","description":"Project default · portable shelters","isDefault":true,"witnesses":null},{"id":"booths","text":"three booths","description":"Festival resonance","isDefault":false,"witnesses":null},{"id":"shelters","text":"three shelters","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Cloud","book":"Matthew","chapter":17,"decisionKey":"mt17Cloud","source":{"greekPresented":"νεφέλη φωτεινή","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What overshadows them?","summary":"The cloud is explicitly bright or luminous, joining concealment and radiance.","layers":["IMAGE","LIGHT","DIVINE_PRESENCE","TRANSLATION"],"confidence":"high","defaultOptionId":"bright","rationale":"‘A bright cloud overshadowed them’ is default because it preserves Matthew’s striking union of radiance and shadow. ‘Luminous’ foregrounds light, while ‘enveloped’ interprets the spatial effect.","evidence":{"external":null,"internal":null},"options":[{"id":"bright","text":"a bright cloud overshadowed them","description":"Project default · paradox retained","isDefault":true,"witnesses":null},{"id":"luminous","text":"a luminous cloud covered them with its shadow","description":"Light foregrounded","isDefault":false,"witnesses":null},{"id":"radiant","text":"a radiant cloud enveloped them","description":"Natural image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Voice","book":"Matthew","chapter":17,"decisionKey":"mt17Voice","source":{"greekPresented":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the voice identify Jesus?","summary":"The repeated articles give an emphatic identification: this one is my Son, the beloved.","layers":["GRAMMAR","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"beloved","rationale":"‘This is my Son, the beloved’ is default because it exposes the emphatic article structure and treats ‘the beloved’ as an identifying title. ‘My beloved Son’ is smoother English, while ‘dearly loved’ expands the relationship.","evidence":{"external":null,"internal":null},"options":[{"id":"beloved","text":"This is my Son, the beloved","description":"Project default · structure exposed","isDefault":true,"witnesses":null},{"id":"son","text":"This is my beloved Son","description":"Natural English","isDefault":false,"witnesses":null},{"id":"dear","text":"This one is my dearly loved Son","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Listen","book":"Matthew","chapter":17,"decisionKey":"mt17Listen","source":{"greekPresented":"ἀκούετε αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What command does the voice give?","summary":"The present imperative can call for ongoing attentive hearing and obedience.","layers":["GRAMMAR","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"hear","rationale":"‘Hear him’ is default because it keeps the compact present imperative and the biblical overlap between hearing and obedience. ‘Listen to him’ is idiomatic English, while ‘heed him’ makes obedience explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"hear","text":"Hear him","description":"Project default · compact command","isDefault":true,"witnesses":null},{"id":"listen","text":"Listen to him","description":"Natural English","isDefault":false,"witnesses":null},{"id":"heed","text":"Heed him","description":"Obedience foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Fell","book":"Matthew","chapter":17,"decisionKey":"mt17Fell","source":{"greekPresented":"ἔπεσαν ἐπὶ πρόσωπον αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the disciples respond?","summary":"The phrase says they fell upon their faces, a bodily posture of fear and submission.","layers":["IDIOM","BODY","FEAR","TRANSLATION"],"confidence":"high","defaultOptionId":"faces","rationale":"‘They fell upon their faces’ is default because it retains the Greek bodily idiom and posture of fear. ‘Fell facedown’ naturalizes it, while ‘prostrated themselves’ interprets the gesture as deliberate submission.","evidence":{"external":null,"internal":null},"options":[{"id":"faces","text":"they fell upon their faces","description":"Project default · posture retained","isDefault":true,"witnesses":null},{"id":"ground","text":"they fell facedown","description":"Natural English","isDefault":false,"witnesses":null},{"id":"prostrate","text":"they prostrated themselves","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Touch","book":"Matthew","chapter":17,"decisionKey":"mt17Touch","source":{"greekPresented":"ἥψατο αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus reassure them?","summary":"Haptomai means touch or take hold of; the physical contact precedes his command to rise.","layers":["LEXICON","BODY","CARE","TRANSLATION"],"confidence":"high","defaultOptionId":"touched","rationale":"‘Jesus approached and touched them’ is default because it states both actions without specifying more contact than haptomai requires. ‘Laid a hand’ supplies the gesture, while ‘took hold’ suggests firmer contact.","evidence":{"external":null,"internal":null},"options":[{"id":"touched","text":"Jesus approached and touched them","description":"Project default · direct contact","isDefault":true,"witnesses":null},{"id":"laid","text":"Jesus came near and laid a hand on them","description":"Gesture expanded","isDefault":false,"witnesses":null},{"id":"took","text":"Jesus approached and took hold of them","description":"Firm contact","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Vision","book":"Matthew","chapter":17,"decisionKey":"mt17Vision","source":{"greekPresented":"τὸ ὅραμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must the disciples tell no one?","summary":"Horama is something seen—a vision, sight, or appearance—without deciding whether the event was merely subjective.","layers":["LEXICON","REVELATION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"vision","rationale":"‘Tell the vision to no one’ is default because horama names what was seen without implying the event was merely subjective. ‘What you saw’ foregrounds experience, while ‘appearance’ stresses visibility.","evidence":{"external":null,"internal":null},"options":[{"id":"vision","text":"Tell the vision to no one","description":"Project default · Greek term","isDefault":true,"witnesses":null},{"id":"sight","text":"Tell no one what you saw","description":"Experience foregrounded","isDefault":false,"witnesses":null},{"id":"appearance","text":"Report the appearance to no one","description":"Visible event","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Raised","book":"Matthew","chapter":17,"decisionKey":"mt17Raised","source":{"greekPresented":"ἐκ νεκρῶν ἐγερθῇ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When may the vision be told?","summary":"The passive says the Son of Man is raised from among dead people, not merely from an abstract state called death.","layers":["GRAMMAR","RESURRECTION","TRANSLATION"],"confidence":"high","defaultOptionId":"among","rationale":"‘Raised from among the dead’ is default because ek plus the plural adjective depicts emergence from among dead persons. ‘From the dead’ is conventional English, while ‘awakened out from dead ones’ exposes the metaphor more woodenly.","evidence":{"external":null,"internal":null},"options":[{"id":"among","text":"until the Son of Man is raised from among the dead","description":"Project default · plural people exposed","isDefault":true,"witnesses":null},{"id":"dead","text":"until the Son of Man has been raised from the dead","description":"Natural English","isDefault":false,"witnesses":null},{"id":"awakens","text":"until the Son of Man is awakened out from dead ones","description":"Verb and preposition exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Elijah","book":"Matthew","chapter":17,"decisionKey":"mt17Elijah","source":{"greekPresented":"Ἠλίαν δεῖ ἐλθεῖν πρῶτον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Elijah’s coming framed?","summary":"Dei marks necessity, and prōton can mean first in sequence or beforehand.","layers":["GRAMMAR","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"must","rationale":"‘Elijah must come first’ is default because it preserves both the necessity marked by dei and the sequence marked by prōton. ‘It is necessary’ expands the construction, while ‘is to come’ softens necessity.","evidence":{"external":null,"internal":null},"options":[{"id":"must","text":"Elijah must come first","description":"Project default · necessity and sequence","isDefault":true,"witnesses":null},{"id":"necessary","text":"it is necessary for Elijah to come beforehand","description":"Construction expanded","isDefault":false,"witnesses":null},{"id":"supposed","text":"Elijah is to come first","description":"Expectation foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Restore","book":"Matthew","chapter":17,"decisionKey":"mt17Restore","source":{"greekPresented":"ἀποκαταστήσει πάντα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will Elijah do?","summary":"Apokathistēmi means restore, reestablish, or return something to its proper condition.","layers":["LEXICON","RESTORATION","TRANSLATION"],"confidence":"high","defaultOptionId":"restore","rationale":"‘Will restore all things’ is default because apokathistēmi speaks of returning things to a proper condition and panta remains comprehensive. ‘Reestablish’ stresses order, while ‘set ... right’ explains the result.","evidence":{"external":null,"internal":null},"options":[{"id":"restore","text":"will restore all things","description":"Project default · comprehensive wording","isDefault":true,"witnesses":null},{"id":"reestablish","text":"will reestablish everything","description":"Order foregrounded","isDefault":false,"witnesses":null},{"id":"setright","text":"will set all things right","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Knew","book":"Matthew","chapter":17,"decisionKey":"mt17Knew","source":{"greekPresented":"ἐπέγνωσαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples finally recognize?","summary":"Epiginōskō can mean recognize, understand fully, or come to know.","layers":["LEXICON","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"recognized","rationale":"‘Recognized that he spoke ... concerning John the Baptizer’ is default because epiginōskō marks arriving at the identification. ‘Understood’ broadens the cognition, while ‘realized he meant’ is the most idiomatic paraphrase.","evidence":{"external":null,"internal":null},"options":[{"id":"recognized","text":"the disciples recognized that he spoke to them concerning John the Baptizer","description":"Project default · identification","isDefault":true,"witnesses":null},{"id":"understood","text":"the disciples understood that he was speaking about John the Baptist","description":"Natural English","isDefault":false,"witnesses":null},{"id":"realized","text":"the disciples realized he meant John the Baptizer","description":"Cognitive result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Kneeling","book":"Matthew","chapter":17,"decisionKey":"mt17Kneeling","source":{"greekPresented":"γονυπετῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What posture does the father take?","summary":"The participle literally means falling or kneeling on the knees before someone.","layers":["LEXICON","BODY","PETITION","TRANSLATION"],"confidence":"high","defaultOptionId":"kneeling","rationale":"‘Kneeling before him’ is default because it clearly renders the bodily posture encoded in gonypeteō. ‘Falling on his knees’ exposes the movement, while ‘kneeling and pleading’ adds the petition’s purpose.","evidence":{"external":null,"internal":null},"options":[{"id":"kneeling","text":"kneeling before him","description":"Project default · bodily posture","isDefault":true,"witnesses":null},{"id":"knees","text":"falling on his knees before him","description":"Movement exposed","isDefault":false,"witnesses":null},{"id":"begging","text":"kneeling and pleading with him","description":"Purpose expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17MoonStruck","book":"Matthew","chapter":17,"decisionKey":"mt17MoonStruck","source":{"greekPresented":"σεληνιάζεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the boy’s condition be rendered?","summary":"The verb literally means be moon-struck. In ancient usage it described periodic seizure-like illness, often rendered epileptic.","layers":["LEXICON","CULTURE","HEALING","TRANSLATION"],"confidence":"moderate","defaultOptionId":"moonstruck","rationale":"‘He is moon-struck’ is default because it preserves the ancient descriptive term without retroactively assigning a precise modern diagnosis. ‘Suffers seizures’ foregrounds symptoms, while ‘epileptic’ is a diagnostic approximation.","evidence":{"external":null,"internal":null},"options":[{"id":"moonstruck","text":"he is moon-struck","description":"Project default · ancient description exposed","isDefault":true,"witnesses":null},{"id":"seizures","text":"he suffers seizures","description":"Observed condition","isDefault":false,"witnesses":null},{"id":"epileptic","text":"he is epileptic","description":"Modern diagnostic approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Suffers","book":"Matthew","chapter":17,"decisionKey":"mt17Suffers","source":{"greekPresented":"κακῶς πάσχει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How severe is the boy’s condition?","summary":"The phrase literally says he suffers badly or evilly.","layers":["IDIOM","SUFFERING","TRANSLATION"],"confidence":"high","defaultOptionId":"badly","rationale":"‘Suffers badly’ is default because it closely preserves the compact adverbial force of kakōs paschei. ‘Terribly’ intensifies the English, while ‘greatly’ is smoother but less concrete.","evidence":{"external":null,"internal":null},"options":[{"id":"badly","text":"suffers badly","description":"Project default · direct wording","isDefault":true,"witnesses":null},{"id":"terribly","text":"suffers terribly","description":"Intensity foregrounded","isDefault":false,"witnesses":null},{"id":"greatly","text":"is suffering greatly","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Faithless","book":"Matthew","chapter":17,"decisionKey":"mt17Faithless","source":{"greekPresented":"γενεὰ ἄπιστος καὶ διεστραμμένη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus describe the generation?","summary":"Apistos is faithless or untrusting; diestrammenē means twisted, distorted, or turned aside.","layers":["LEXICON","ETHICS","FAITH","TRANSLATION"],"confidence":"high","defaultOptionId":"faithless","rationale":"‘Faithless and twisted generation’ is default because it directly carries both failed trust and moral distortion. ‘Unbelieving and distorted’ is more abstract, while ‘without trust and turned aside’ expands both terms.","evidence":{"external":null,"internal":null},"options":[{"id":"faithless","text":"faithless and twisted generation","description":"Project default · both conditions direct","isDefault":true,"witnesses":null},{"id":"unbelieving","text":"unbelieving and distorted generation","description":"Cognitive and moral force","isDefault":false,"witnesses":null},{"id":"trustless","text":"generation without trust and turned aside","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Endure","book":"Matthew","chapter":17,"decisionKey":"mt17Endure","source":{"greekPresented":"ἕως πότε ἀνέξομαι ὑμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask about enduring them?","summary":"Anechomai means bear with, endure, or tolerate.","layers":["LEXICON","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"endure","rationale":"‘Until when will I endure you?’ is default because it preserves the repeated temporal question and the bearing-with sense of anechomai. ‘How long will I bear with you?’ is natural English, while ‘tolerate’ foregrounds frustration.","evidence":{"external":null,"internal":null},"options":[{"id":"endure","text":"Until when will I endure you?","description":"Project default · temporal force","isDefault":true,"witnesses":null},{"id":"bear","text":"How long will I bear with you?","description":"Natural English","isDefault":false,"witnesses":null},{"id":"tolerate","text":"How long must I tolerate you?","description":"Frustration foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Rebuked","book":"Matthew","chapter":17,"decisionKey":"mt17Rebuked","source":{"greekPresented":"ἐπετίμησεν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus do to the demon?","summary":"Epitimaō is a forceful rebuke or authoritative censure.","layers":["LEXICON","AUTHORITY","EXORCISM","TRANSLATION"],"confidence":"high","defaultOptionId":"rebuked","rationale":"‘Jesus rebuked it’ is default because epitimaō names authoritative verbal censure without supplying an unrecorded command. ‘Sharply ordered’ foregrounds command, while ‘censured’ sounds more formal.","evidence":{"external":null,"internal":null},"options":[{"id":"rebuked","text":"Jesus rebuked it","description":"Project default · authoritative speech","isDefault":true,"witnesses":null},{"id":"ordered","text":"Jesus sharply ordered it","description":"Command foregrounded","isDefault":false,"witnesses":null},{"id":"censured","text":"Jesus censured it","description":"Formal force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17LittleFaith","book":"Matthew","chapter":17,"decisionKey":"mt17LittleFaith","source":{"greekPresented":"ὀλιγοπιστίαν / ἀπιστίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Did Jesus blame their little faith or their unbelief?","summary":"The manuscripts divide between two different nouns. Both criticize trust, but one names its smallness and the other its absence or failure.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"little","rationale":"‘Little faith’ is default because it has the strongest early support and uses characteristic Matthean vocabulary. ‘Unbelief’ is ancient and widespread but may have been influenced by the nearby ‘faithless generation.’","evidence":{"external":"Little faith: א, B, Θ, 0281, family 13, 33, 579, 892 and important early versions; unbelief: C, D, K, L, W and the broad later tradition.","internal":"The unusual noun for littleness of faith fits Matthew’s repeated ‘little-faith ones.’ Copyists could replace it with the more familiar ‘unbelief,’ especially after verse 17."},"options":[{"id":"little","text":"Because of your little faith","description":"Project default · strong early reading","isDefault":true,"witnesses":"ὀλιγοπιστίαν · א, B, Θ, 0281, family 13, 33, 579, 892"},{"id":"unbelief","text":"Because of your unbelief","description":"Broad later reading","isDefault":false,"witnesses":"ἀπιστίαν · C, D, K, L, W, broad tradition"},{"id":"open","text":"Because of your [little faith/unbelief]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both nouns shown"}],"revisionHistory":[]},
{"id":"matthew.17.mt17Mustard","book":"Matthew","chapter":17,"decisionKey":"mt17Mustard","source":{"greekPresented":"πίστιν ὡς κόκκον σινάπεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is faith compared to mustard?","summary":"The Greek says faith ‘as’ or ‘like’ a mustard seed, not explicitly faith the same size as one.","layers":["GRAMMAR","IMAGE","FAITH","TRANSLATION"],"confidence":"high","defaultOptionId":"like","rationale":"‘Faith like a mustard seed’ is default because hōs marks comparison without explicitly limiting it to physical size. ‘The size of’ interprets the comparison as smallness, while ‘a grain of mustard’ preserves traditional English.","evidence":{"external":null,"internal":null},"options":[{"id":"like","text":"faith like a mustard seed","description":"Project default · comparison retained","isDefault":true,"witnesses":null},{"id":"size","text":"faith the size of a mustard seed","description":"Smallness foregrounded","isDefault":false,"witnesses":null},{"id":"grain","text":"faith as a grain of mustard","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Impossible","book":"Matthew","chapter":17,"decisionKey":"mt17Impossible","source":{"greekPresented":"οὐδὲν ἀδυνατήσει ὑμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will be impossible for the disciples?","summary":"The verb construction is literally ‘nothing will be powerless/impossible for you.’","layers":["GRAMMAR","POWER","FAITH","TRANSLATION"],"confidence":"high","defaultOptionId":"nothing","rationale":"‘Nothing will be impossible for you’ is default because it renders the Greek negative construction accurately and idiomatically. ‘Nothing ... without power’ exposes the word family, while the double-negative option mirrors form at the cost of clarity.","evidence":{"external":null,"internal":null},"options":[{"id":"nothing","text":"nothing will be impossible for you","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"powerless","text":"nothing will be without power for you","description":"Word family exposed","isDefault":false,"witnesses":null},{"id":"unable","text":"you will be unable to do nothing","description":"Double-negative force exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Verse21","book":"Matthew","chapter":17,"decisionKey":"mt17Verse21","source":{"greekPresented":"τοῦτο δὲ τὸ γένος ... προσευχῇ καὶ νηστείᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 21 belong in Matthew?","summary":"The whole sentence about prayer and fasting is absent from the earliest principal witnesses and closely resembles the parallel tradition in Mark 9:29.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the whole verse is absent from the strongest early witnesses and its wording is readily explained as assimilation to the exorcism tradition in Mark 9:29.","evidence":{"external":"Omitted by א, B, Θ, 0281, 33, 579, 892* and important early versions; included by C, D, K, L, W, family 1, family 13 and the broad later tradition, with some variation over ‘and fasting.’","internal":"A saying about prayer—and later fasting—could enter Matthew from the parallel account or a marginal liturgical note. Accidental loss of an entire independent sentence is less likely."},"options":[{"id":"omit","text":"[Verse 21 is absent]","description":"Project default · earliest strong omission","isDefault":true,"witnesses":"Whole verse absent · א, B, Θ, 0281, 33, 579, 892*"},{"id":"include","text":"But this kind does not go out except by prayer and fasting","description":"Broad later inclusion","isDefault":false,"witnesses":"Verse present · C, D, K, L, W, families 1/13, broad tradition"},{"id":"open","text":"[But this kind does not go out except by prayer and fasting]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed verse bracketed"}],"revisionHistory":[]},
{"id":"matthew.17.mt17Gathering","book":"Matthew","chapter":17,"decisionKey":"mt17Gathering","source":{"greekPresented":"συστρεφομένων / ἀναστρεφομένων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Were the disciples gathering in Galilee or staying there?","summary":"A small but real verbal fork changes the scene from assembling together to remaining or moving about in Galilee.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"gathering","rationale":"‘Gathering together’ is the working default because it is the distinctive reading and naturally introduces the private group setting. An ancient alternative describes them as staying or moving about in Galilee.","evidence":{"external":"The principal critical tradition reads συστρεφομένων, ‘gathering together’; an ancient secondary stream reads ἀναστρεφομένων, ‘staying/going about.’","internal":"The less common compound could be replaced by the more familiar verb for residing or conducting oneself; similar letter patterns also invite copying variation."},"options":[{"id":"gathering","text":"while they were gathering together in Galilee","description":"Project default · early reading","isDefault":true,"witnesses":"συστρεφομένων · principal early/critical tradition"},{"id":"staying","text":"while they were staying in Galilee","description":"Ancient alternative","isDefault":false,"witnesses":"ἀναστρεφομένων · ancient alternative tradition"},{"id":"open","text":"while they were [gathering/staying] in Galilee","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · both participles shown"}],"revisionHistory":[]},
{"id":"matthew.17.mt17Handed","book":"Matthew","chapter":17,"decisionKey":"mt17Handed","source":{"greekPresented":"μέλλει παραδίδοσθαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is about to happen to the Son of Man?","summary":"Mellō marks imminence; the passive paradidōmi means be handed over, delivered up, or betrayed.","layers":["GRAMMAR","PASSION","HUMANITY","TRANSLATION"],"confidence":"high","defaultOptionId":"handed","rationale":"‘Is about to be handed over into human hands’ is default because mellō retains imminence and the passive paradidōmi leaves the agent unstated. ‘Delivered’ is smoother, while ‘betrayed’ foregrounds treachery.","evidence":{"external":null,"internal":null},"options":[{"id":"handed","text":"is about to be handed over into human hands","description":"Project default · passive and imminence","isDefault":true,"witnesses":null},{"id":"delivered","text":"will soon be delivered into the hands of people","description":"Natural English","isDefault":false,"witnesses":null},{"id":"betrayed","text":"is about to be betrayed into human hands","description":"Treachery foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Grieved","book":"Matthew","chapter":17,"decisionKey":"mt17Grieved","source":{"greekPresented":"ἐλυπήθησαν σφόδρα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the disciples react?","summary":"Sphodra intensifies the grief: exceedingly, greatly, or deeply.","layers":["LEXICON","EMOTION","TRANSLATION"],"confidence":"high","defaultOptionId":"greatly","rationale":"‘They were greatly grieved’ is default because it keeps the grief verb and the strong intensifier sphodra. ‘Deeply sorrowful’ foregrounds emotional depth, while ‘overwhelmed’ interprets the result.","evidence":{"external":null,"internal":null},"options":[{"id":"greatly","text":"they were greatly grieved","description":"Project default · intensity retained","isDefault":true,"witnesses":null},{"id":"deeply","text":"they became deeply sorrowful","description":"Emotional depth","isDefault":false,"witnesses":null},{"id":"overwhelmed","text":"they were overwhelmed with grief","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Didrachma","book":"Matthew","chapter":17,"decisionKey":"mt17Didrachma","source":{"greekPresented":"τὰ δίδραχμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What tax do the collectors request?","summary":"The didrachma was a two-drachma coin and the customary half-shekel temple contribution.","layers":["LEXICON","ECONOMY","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"didrachma","rationale":"‘The didrachma tax’ is default because it preserves the ancient denomination while the scene supplies its fiscal function. ‘Two-drachma temple tax’ explains value and purpose, while ‘temple contribution’ omits the coin name.","evidence":{"external":null,"internal":null},"options":[{"id":"didrachma","text":"the didrachma tax","description":"Project default · ancient denomination","isDefault":true,"witnesses":null},{"id":"twodrachma","text":"the two-drachma temple tax","description":"Value and purpose explicit","isDefault":false,"witnesses":null},{"id":"temple","text":"the temple contribution","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Free","book":"Matthew","chapter":17,"decisionKey":"mt17Free","source":{"greekPresented":"ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What follows from kings taxing outsiders?","summary":"Eleutheroi means free, exempt, or not under obligation; ‘sons’ carries the family logic of Jesus’ question.","layers":["LEXICON","KINSHIP","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"free","rationale":"‘Then indeed the sons are free’ is default because it retains both eleutheroi and the family logic of Jesus’ analogy. ‘Exempt’ states the tax implication, while ‘children owe nothing’ expands and generalizes it.","evidence":{"external":null,"internal":null},"options":[{"id":"free","text":"Then indeed the sons are free","description":"Project default · metaphor retained","isDefault":true,"witnesses":null},{"id":"exempt","text":"Then the sons are exempt","description":"Tax implication","isDefault":false,"witnesses":null},{"id":"children","text":"So the children owe nothing","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Offend","book":"Matthew","chapter":17,"decisionKey":"mt17Offend","source":{"greekPresented":"ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why does Jesus choose to pay?","summary":"Skandalizō means cause to stumble, trap, or give offense—not necessarily commit wrongdoing.","layers":["LEXICON","ETHICS","COMMUNITY","TRANSLATION"],"confidence":"high","defaultOptionId":"stumble","rationale":"‘So that we may not cause them to stumble’ is default because it preserves the obstacle image in skandalizō without implying that offense itself proves wrongdoing. ‘Offend’ is traditional, while ‘place no obstacle’ expands the metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"stumble","text":"so that we may not cause them to stumble","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"offend","text":"so that we do not offend them","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"obstacle","text":"so that we place no obstacle before them","description":"Effect expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Hook","book":"Matthew","chapter":17,"decisionKey":"mt17Hook","source":{"greekPresented":"βάλε ἄγκιστρον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Peter to catch the fish?","summary":"Ankistron is a fishhook, making this a line-catch rather than a net catch.","layers":["LEXICON","MATERIAL_CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"hook","rationale":"‘Cast a hook’ is default because ankistron specifically identifies the fishing implement and distinguishes this catch from net fishing. ‘Fishing line’ expands the method, while ‘fishhook’ makes the object maximally explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"hook","text":"cast a hook","description":"Project default · tool direct","isDefault":true,"witnesses":null},{"id":"line","text":"throw in a fishing line","description":"Method expanded","isDefault":false,"witnesses":null},{"id":"fishhook","text":"cast a fishhook","description":"Specific object","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17Stater","book":"Matthew","chapter":17,"decisionKey":"mt17Stater","source":{"greekPresented":"στατῆρα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What coin is found in the fish?","summary":"A statēr was worth about four drachmas—enough for two didrachma payments.","layers":["LEXICON","ECONOMY","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"stater","rationale":"‘You will find a stater’ is default because it preserves the named ancient coin rather than replacing it with an approximate modern equivalent. ‘Four-drachma coin’ explains value, while ‘sufficient for both’ interprets function.","evidence":{"external":null,"internal":null},"options":[{"id":"stater","text":"you will find a stater","description":"Project default · ancient coin","isDefault":true,"witnesses":null},{"id":"four","text":"you will find a four-drachma coin","description":"Value explicit","isDefault":false,"witnesses":null},{"id":"coin","text":"you will find a coin sufficient for both","description":"Function interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.17.mt17ForUs","book":"Matthew","chapter":17,"decisionKey":"mt17ForUs","source":{"greekPresented":"ἀντὶ ἐμοῦ καὶ σοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose payment does the coin cover?","summary":"The phrase is literally ‘in place of me and you,’ using anti for substitution or payment on behalf of.","layers":["GRAMMAR","ECONOMY","SUBSTITUTION","TRANSLATION"],"confidence":"high","defaultOptionId":"for","rationale":"‘Give it to them for me and you’ is default because it renders anti compactly in the payment context. ‘On behalf of’ stresses representation, while ‘in place of’ exposes the preposition’s substitutional force.","evidence":{"external":null,"internal":null},"options":[{"id":"for","text":"give it to them for me and you","description":"Project default · compact English","isDefault":true,"witnesses":null},{"id":"behalf","text":"give it to them on behalf of me and you","description":"Representation foregrounded","isDefault":false,"witnesses":null},{"id":"instead","text":"give it to them in place of me and you","description":"Preposition exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Greatest","book":"Matthew","chapter":18,"decisionKey":"mt18Greatest","source":{"greekPresented":"τίς ἄρα μείζων ἐστίν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples ask about greatness?","summary":"The comparative can ask who is greater or greatest within the kingdom’s ordering.","layers":["GRAMMAR","KINGSHIP","STATUS","TRANSLATION"],"confidence":"high","defaultOptionId":"greatest","rationale":"‘Who, then, is greatest’ is default because English naturally uses a superlative when comparing rank across the kingdom community. ‘Greater’ retains the Greek comparative form, while ‘matters most’ interprets its social force.","evidence":{"external":null,"internal":null},"options":[{"id":"greatest","text":"Who, then, is greatest in the kingdom of the heavens?","description":"Project default · rank question","isDefault":true,"witnesses":null},{"id":"greater","text":"Who, then, is greater in the kingdom of the heavens?","description":"Comparative retained","isDefault":false,"witnesses":null},{"id":"important","text":"Who matters most in the kingdom of the heavens?","description":"Social force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Child","book":"Matthew","chapter":18,"decisionKey":"mt18Child","source":{"greekPresented":"παιδίον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does Jesus place among them?","summary":"Paidion is a young child, often carrying a diminutive nuance.","layers":["LEXICON","AGE","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"child","rationale":"‘A child’ is default because it states the age category of paidion without adding a degree of size or youth beyond the context. ‘Little’ reflects diminutive nuance, while ‘young’ makes age explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"child","text":"a child","description":"Project default · age category","isDefault":true,"witnesses":null},{"id":"little","text":"a little child","description":"Diminutive force","isDefault":false,"witnesses":null},{"id":"young","text":"a young child","description":"Age explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Turn","book":"Matthew","chapter":18,"decisionKey":"mt18Turn","source":{"greekPresented":"ἐὰν μὴ στραφῆτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What change is required?","summary":"The passive form means turn, be turned, or change direction—not merely adopt a feeling.","layers":["GRAMMAR","DISCIPLESHIP","TRANSFORMATION","TRANSLATION"],"confidence":"high","defaultOptionId":"turn","rationale":"‘Unless you turn and become like children’ is default because it preserves the directional change in strephō and the following becoming. ‘Change’ foregrounds transformation, while ‘are turned’ exposes the passive form.","evidence":{"external":null,"internal":null},"options":[{"id":"turn","text":"unless you turn and become like children","description":"Project default · directional change","isDefault":true,"witnesses":null},{"id":"change","text":"unless you change and become like children","description":"Transformation foregrounded","isDefault":false,"witnesses":null},{"id":"converted","text":"unless you are turned and become like children","description":"Passive form exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Humble","book":"Matthew","chapter":18,"decisionKey":"mt18Humble","source":{"greekPresented":"ταπεινώσει ἑαυτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does one become great in the kingdom?","summary":"Tapeinoō means lower, humble, or make oneself small in status.","layers":["LEXICON","STATUS","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"lower","rationale":"‘Whoever will lower oneself like this child’ is default because tapeinoō depicts a downward movement in status. ‘Humbles oneself’ is traditional English, while ‘makes oneself small’ expands the social meaning.","evidence":{"external":null,"internal":null},"options":[{"id":"lower","text":"whoever will lower oneself like this child","description":"Project default · status movement","isDefault":true,"witnesses":null},{"id":"humble","text":"whoever humbles oneself like this child","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"small","text":"whoever makes oneself small like this child","description":"Social meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Receive","book":"Matthew","chapter":18,"decisionKey":"mt18Receive","source":{"greekPresented":"δέξηται ... ἐπὶ τῷ ὀνόματί μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does receiving a child in Jesus’ name mean?","summary":"Dechomai means welcome or receive; ‘upon my name’ grounds the welcome in his identity and authority.","layers":["LEXICON","NAME","HOSPITALITY","TRANSLATION"],"confidence":"high","defaultOptionId":"receive","rationale":"‘Receives one such child upon my name’ is default because it preserves both dechomai and the unusual grounding phrase epi tō onomati. ‘Welcomes ... in my name’ is smoother, while ‘because of my name’ explains the basis.","evidence":{"external":null,"internal":null},"options":[{"id":"receive","text":"receives one such child upon my name","description":"Project default · preposition exposed","isDefault":true,"witnesses":null},{"id":"welcome","text":"welcomes one such child in my name","description":"Natural English","isDefault":false,"witnesses":null},{"id":"because","text":"receives a child like this because of my name","description":"Ground made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Little","book":"Matthew","chapter":18,"decisionKey":"mt18Little","source":{"greekPresented":"τῶν μικρῶν τούτων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are ‘these little ones’?","summary":"Mikroi can mean physically small, socially insignificant, vulnerable, or low in status.","layers":["LEXICON","STATUS","COMMUNITY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"little","rationale":"‘One of these little ones trusting in me’ is default because it leaves the range of mikroi open across size, vulnerability, and low status. The alternatives specify either social smallness or vulnerability.","evidence":{"external":null,"internal":null},"options":[{"id":"little","text":"one of these little ones trusting in me","description":"Project default · phrase retained","isDefault":true,"witnesses":null},{"id":"small","text":"one of these socially small ones who trust in me","description":"Status foregrounded","isDefault":false,"witnesses":null},{"id":"vulnerable","text":"one of these vulnerable believers in me","description":"Implication expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Millstone","book":"Matthew","chapter":18,"decisionKey":"mt18Millstone","source":{"greekPresented":"μύλος ὀνικὸς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of millstone is pictured?","summary":"Literally an ass-powered millstone: the large upper stone turned by a donkey.","layers":["LEXICON","MATERIAL_CULTURE","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"donkey","rationale":"‘A donkey-turned millstone’ is default because mylos onikos specifically identifies the large stone powered by an animal. ‘Great millstone’ foregrounds size, while ‘heavy ... turned by a donkey’ explains both mechanism and effect.","evidence":{"external":null,"internal":null},"options":[{"id":"donkey","text":"a donkey-turned millstone","description":"Project default · ancient mechanism exposed","isDefault":true,"witnesses":null},{"id":"great","text":"a great millstone","description":"Size foregrounded","isDefault":false,"witnesses":null},{"id":"heavy","text":"a heavy millstone turned by a donkey","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Stumbles","book":"Matthew","chapter":18,"decisionKey":"mt18Stumbles","source":{"greekPresented":"σκανδαλίσῃ / σκάνδαλα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What danger does the skandalon word-family name?","summary":"The image is a trap-trigger or obstacle that causes someone to stumble or fall.","layers":["LEXICON","IMAGE","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"stumble","rationale":"‘To stumble’ is default because it retains the obstacle-and-fall image shared by skandalizō and skandala. ‘Fall away’ states a spiritual result, while ‘be trapped’ foregrounds the word family’s concrete mechanism.","evidence":{"external":null,"internal":null},"options":[{"id":"stumble","text":"to stumble","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"fall","text":"to fall away","description":"Spiritual result","isDefault":false,"witnesses":null},{"id":"trap","text":"to be trapped","description":"Concrete mechanism","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Necessary","book":"Matthew","chapter":18,"decisionKey":"mt18Necessary","source":{"greekPresented":"ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How inevitable are stumbling blocks?","summary":"Anankē names necessity or constraint: stumbling blocks must come in the present world.","layers":["LEXICON","THEODICY","TRANSLATION"],"confidence":"high","defaultOptionId":"necessary","rationale":"‘It is necessary for the stumbling blocks to come’ is default because anankē marks constraint or inevitability without saying God approves them. ‘Inevitable’ is idiomatic, while ‘must come’ is compact.","evidence":{"external":null,"internal":null},"options":[{"id":"necessary","text":"it is necessary for the stumbling blocks to come","description":"Project default · necessity","isDefault":true,"witnesses":null},{"id":"inevitable","text":"stumbling blocks are inevitable","description":"Natural English","isDefault":false,"witnesses":null},{"id":"must","text":"the causes of falling must come","description":"Compact force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18HandFoot","book":"Matthew","chapter":18,"decisionKey":"mt18HandFoot","source":{"greekPresented":"ἔκκοψον αὐτὸ καὶ βάλε ἀπὸ σοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How radical is the response to a stumbling hand or foot?","summary":"The commands are cut it off and throw it away from you—deliberately severe bodily imagery.","layers":["IMAGE","BODY","ETHICS","TRANSLATION"],"confidence":"high","defaultOptionId":"cut","rationale":"‘Cut it off and throw it away from you’ is default because it preserves both severe imperatives without softening the warning. ‘Remove’ reduces the violence, while ‘sever and fling’ intensifies the English diction.","evidence":{"external":null,"internal":null},"options":[{"id":"cut","text":"cut it off and throw it away from you","description":"Project default · both commands direct","isDefault":true,"witnesses":null},{"id":"remove","text":"remove it and cast it away","description":"Slightly softened","isDefault":false,"witnesses":null},{"id":"sever","text":"sever it and fling it from you","description":"Severity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Eternal","book":"Matthew","chapter":18,"decisionKey":"mt18Eternal","source":{"greekPresented":"τὴν ζωὴν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does English supply when entering ‘the life’?","summary":"The Greek says enter into the life; ‘eternal’ is inferred from the contrast with age-long fire.","layers":["GRAMMAR","LIFE","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"life","rationale":"‘Enter into the life’ is default because the Greek has the articular noun without an adjective meaning eternal. ‘Eternal life’ interprets the contrast with age-long fire, while ‘enter into living’ awkwardly exposes the abstraction.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"enter into the life","description":"Project default · article retained","isDefault":true,"witnesses":null},{"id":"eternal","text":"enter eternal life","description":"Contrast interpreted","isDefault":false,"witnesses":null},{"id":"living","text":"enter into living","description":"Abstract noun exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Gehenna","book":"Matthew","chapter":18,"decisionKey":"mt18Gehenna","source":{"greekPresented":"γέενναν τοῦ πυρός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the destination contrasted with life?","summary":"Gehenna is a place-name rooted in the Valley of Hinnom; it is not the same Greek word as Hades.","layers":["LEXICON","GEOGRAPHY","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"gehenna","rationale":"‘The Gehenna of fire’ is default because Gehenna is a place-name and should remain distinct from Hades. ‘Fiery Gehenna’ is smoother English, while ‘hell’ supplies a traditional interpretive category.","evidence":{"external":null,"internal":null},"options":[{"id":"gehenna","text":"the Gehenna of fire","description":"Project default · place-name retained","isDefault":true,"witnesses":null},{"id":"fiery","text":"fiery Gehenna","description":"Natural English","isDefault":false,"witnesses":null},{"id":"hell","text":"the hell of fire","description":"Traditional interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Angels","book":"Matthew","chapter":18,"decisionKey":"mt18Angels","source":{"greekPresented":"οἱ ἄγγελοι αὐτῶν ... βλέπουσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is said about the little ones’ angels?","summary":"The text speaks of ‘their angels’ continually seeing the Father’s face, without explaining the exact relationship.","layers":["GRAMMAR","ANGELOLOGY","COMMUNITY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"their","rationale":"‘Their angels ... always see my Father’s face’ is default because it preserves the possessive relationship without defining the angels as individual guardians. ‘Guardian angels’ interprets their role, while ‘messengers’ preserves lexical breadth.","evidence":{"external":null,"internal":null},"options":[{"id":"their","text":"their angels in the heavens always see my Father’s face","description":"Project default · relationship left open","isDefault":true,"witnesses":null},{"id":"guardian","text":"their guardian angels in heaven always see my Father’s face","description":"Role interpreted","isDefault":false,"witnesses":null},{"id":"messengers","text":"their messengers in the heavens continually behold my Father’s face","description":"Lexical alternative","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Verse11","book":"Matthew","chapter":18,"decisionKey":"mt18Verse11","source":{"greekPresented":"ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου σῶσαι τὸ ἀπολωλός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 11 belong in Matthew?","summary":"The whole sentence is absent from the principal early witnesses and resembles Luke 19:10, though it became widespread in later copies.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the entire verse is absent from the strongest early witnesses and is readily explained as an insertion adapted from Luke 19:10 before the lost-sheep saying.","evidence":{"external":"Omitted by א, B, L, Θ, family 13, 33, 892* and important early versions; included by D, K, W, Δ, families 1 and much of the later Greek tradition.","internal":"The verse creates a smooth introduction to the lost sheep and supplies a familiar summary of Jesus’ mission. That explanatory usefulness gives scribes a clear reason to add it."},"options":[{"id":"omit","text":"[Verse 11 is absent]","description":"Project default · strong early omission","isDefault":true,"witnesses":"Whole verse absent · א, B, L, Θ, family 13, 33, 892*"},{"id":"include","text":"For the Son of Man came to save the lost","description":"Broad later inclusion","isDefault":false,"witnesses":"Verse present · D, K, W, Δ, family 1, later tradition"},{"id":"open","text":"[For the Son of Man came to save the lost]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed verse bracketed"}],"revisionHistory":[]},
{"id":"matthew.18.mt18Wander","book":"Matthew","chapter":18,"decisionKey":"mt18Wander","source":{"greekPresented":"πλανηθῇ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the one sheep?","summary":"Planaō can mean wander, stray, be led astray, or become deceived.","layers":["LEXICON","IMAGE","RESTORATION","TRANSLATION"],"confidence":"high","defaultOptionId":"wanders","rationale":"‘One of them wanders’ is default because planaō depicts movement away without prematurely converting that movement into its result. ‘Strays away’ stresses departure, while ‘becomes lost’ foregrounds the outcome.","evidence":{"external":null,"internal":null},"options":[{"id":"wanders","text":"one of them wanders","description":"Project default · movement","isDefault":true,"witnesses":null},{"id":"strays","text":"one of them strays away","description":"Departure foregrounded","isDefault":false,"witnesses":null},{"id":"lost","text":"one of them becomes lost","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Rejoice","book":"Matthew","chapter":18,"decisionKey":"mt18Rejoice","source":{"greekPresented":"χαίρει ἐπ’ αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the shepherd respond upon finding it?","summary":"The present verb says he rejoices over it, with the comparison emphasizing the recovered sheep.","layers":["GRAMMAR","JOY","RESTORATION","TRANSLATION"],"confidence":"high","defaultOptionId":"rejoices","rationale":"‘He rejoices over it more than over the ninety-nine’ is default because it preserves the active present verb and direct comparison. ‘Has more joy’ naturalizes the idiom, while ‘is more glad’ describes the emotional state.","evidence":{"external":null,"internal":null},"options":[{"id":"rejoices","text":"he rejoices over it more than over the ninety-nine","description":"Project default · comparison direct","isDefault":true,"witnesses":null},{"id":"joy","text":"he has more joy over it than over the ninety-nine","description":"Natural English","isDefault":false,"witnesses":null},{"id":"glad","text":"he is more glad for it than for the ninety-nine","description":"Emotional state","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Will","book":"Matthew","chapter":18,"decisionKey":"mt18Will","source":{"greekPresented":"οὐκ ἔστιν θέλημα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the Father relate to the loss of a little one?","summary":"The construction is literally ‘it is not a will before your Father’ that one should perish.","layers":["GRAMMAR","DIVINE_WILL","RESTORATION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"will","rationale":"‘It is not a will before your Father ... that one should perish’ is default because it exposes Matthew’s unusual impersonal construction. ‘Does not desire’ is natural English, while ‘not ... purpose’ foregrounds settled intent.","evidence":{"external":null,"internal":null},"options":[{"id":"will","text":"it is not a will before your Father ... that one should perish","description":"Project default · construction exposed","isDefault":true,"witnesses":null},{"id":"desire","text":"your Father ... does not desire that one should perish","description":"Natural English","isDefault":false,"witnesses":null},{"id":"purpose","text":"it is not your Father’s purpose that even one be lost","description":"Intent foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18AgainstYou","book":"Matthew","chapter":18,"decisionKey":"mt18AgainstYou","source":{"greekPresented":"ἁμαρτήσῃ [εἰς σέ]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the brother sin generally or ‘against you’?","summary":"The two-word phrase changes the scope from any known sin to a personal offense. Early witnesses divide sharply.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"omit","rationale":"The shorter ‘sins’ is the working default because it is supported by exceptionally early witnesses. ‘Against you’ is also ancient and appears across multiple textual streams, so the decision remains genuinely close and materially changes scope.","evidence":{"external":"Without ‘against you’: א, B, 0281 and important early versional support; with εἰς σέ: D, K, L, W, Θ, families 1/13 and the broad later tradition.","internal":"The phrase could be added from the personal two-party setting or omitted under influence from Luke 17:3. Both directions are plausible."},"options":[{"id":"omit","text":"If your brother sins","description":"Project default · earliest concise form","isDefault":true,"witnesses":"ἁμαρτήσῃ · א, B, 0281, early versions"},{"id":"against","text":"If your brother sins against you","description":"Ancient widespread form","isDefault":false,"witnesses":"ἁμαρτήσῃ εἰς σέ · D, K, L, W, Θ, families 1/13"},{"id":"open","text":"If your brother sins [against you]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · phrase bracketed"}],"revisionHistory":[]},
{"id":"matthew.18.mt18Expose","book":"Matthew","chapter":18,"decisionKey":"mt18Expose","source":{"greekPresented":"ἔλεγξον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What should be done privately?","summary":"Elenchō means expose, demonstrate fault, reprove, or bring conviction.","layers":["LEXICON","ETHICS","CORRECTION","TRANSLATION"],"confidence":"high","defaultOptionId":"expose","rationale":"‘Expose his fault between you and him alone’ is default because elenchō means bring wrongdoing into the light and demonstrate it. ‘Show him’ is gentler English, while ‘rebuke’ foregrounds corrective speech.","evidence":{"external":null,"internal":null},"options":[{"id":"expose","text":"expose his fault between you and him alone","description":"Project default · disclosure force","isDefault":true,"witnesses":null},{"id":"show","text":"show him his fault privately","description":"Natural English","isDefault":false,"witnesses":null},{"id":"rebuke","text":"rebuke him between the two of you","description":"Correction foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Gain","book":"Matthew","chapter":18,"decisionKey":"mt18Gain","source":{"greekPresented":"ἐκέρδησας τὸν ἀδελφόν σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens if the brother listens?","summary":"Kerdainō is gain, win, or acquire; the object is the brother himself, not merely the argument.","layers":["LEXICON","RESTORATION","COMMUNITY","TRANSLATION"],"confidence":"high","defaultOptionId":"gained","rationale":"‘You gained your brother’ is default because kerdainō takes the brother himself as its object, making restored relationship the gain. ‘Won ... back’ and ‘recovered’ explicitly interpret that restorative result.","evidence":{"external":null,"internal":null},"options":[{"id":"gained","text":"you gained your brother","description":"Project default · direct object retained","isDefault":true,"witnesses":null},{"id":"won","text":"you won your brother back","description":"Restoration foregrounded","isDefault":false,"witnesses":null},{"id":"recovered","text":"you recovered your brother","description":"Relational result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Witnesses","book":"Matthew","chapter":18,"decisionKey":"mt18Witnesses","source":{"greekPresented":"ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is a matter established?","summary":"The quotation is literally ‘upon the mouth of two witnesses or three,’ meaning their testimony.","layers":["IDIOM","LAW","COMMUNITY","TRANSLATION"],"confidence":"high","defaultOptionId":"mouth","rationale":"‘Upon the mouth of two witnesses or three every word may stand’ is default because it preserves the cited legal idiom and the establishing verb. ‘Testimony’ explains the mouth image, while ‘evidence’ foregrounds legal function.","evidence":{"external":null,"internal":null},"options":[{"id":"mouth","text":"upon the mouth of two witnesses or three every word may stand","description":"Project default · idiom exposed","isDefault":true,"witnesses":null},{"id":"testimony","text":"by the testimony of two or three witnesses every matter may be established","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"evidence","text":"on the evidence of two or three witnesses every claim may stand","description":"Legal function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Assembly","book":"Matthew","chapter":18,"decisionKey":"mt18Assembly","source":{"greekPresented":"ἐκκλησίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To whom is the unresolved matter told?","summary":"Ekklēsia is the gathered assembly or community, not inherently a later institutional building.","layers":["LEXICON","COMMUNITY","ECCLESIOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"assembly","rationale":"‘Tell it to the assembly’ is default because ekklēsia names the gathered community rather than a building or necessarily a later institution. ‘Community’ stresses relationship, while ‘church’ is traditional English.","evidence":{"external":null,"internal":null},"options":[{"id":"assembly","text":"tell it to the assembly","description":"Project default · gathered body","isDefault":true,"witnesses":null},{"id":"community","text":"tell it to the community","description":"Relational body","isDefault":false,"witnesses":null},{"id":"church","text":"tell it to the church","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Outsider","book":"Matthew","chapter":18,"decisionKey":"mt18Outsider","source":{"greekPresented":"ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the persistently unhearing person regarded?","summary":"Ethnikos is a person of the nations; telōnēs is a toll or tax collector.","layers":["LEXICON","CULTURE","COMMUNITY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"nation","rationale":"‘As the person of the nations and the tax collector’ is default because it exposes both first-century social categories without collapsing them into a generic outsider. ‘Gentile’ is traditional, while ‘outsider’ interprets status.","evidence":{"external":null,"internal":null},"options":[{"id":"nation","text":"as the person of the nations and the tax collector","description":"Project default · categories exposed","isDefault":true,"witnesses":null},{"id":"gentile","text":"as a Gentile and a tax collector","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"outsider","text":"as an outsider and a toll collector","description":"Social status foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Bind","book":"Matthew","chapter":18,"decisionKey":"mt18Bind","source":{"greekPresented":"ἔσται δεδεμένα ... ἔσται λελυμένα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the binding and releasing constructions be rendered?","summary":"The future ‘be’ plus perfect participle may point to states already established in heaven.","layers":["GRAMMAR","AUTHORITY","HEAVEN","TRANSLATION"],"confidence":"moderate","defaultOptionId":"willhave","rationale":"‘Will have been bound ... will have been released’ is default because the future of eimi plus perfect participles can portray heavenly states already established. ‘Will be’ is traditional, while ‘will stand’ foregrounds resulting state.","evidence":{"external":null,"internal":null},"options":[{"id":"willhave","text":"will have been bound in heaven; and whatever things you may release upon the earth will have been released in heaven","description":"Project default · completed heavenly state","isDefault":true,"witnesses":null},{"id":"willbe","text":"will be bound in heaven; and whatever things you loose on earth will be loosed in heaven","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"stand","text":"will stand bound in heaven; and whatever you release on earth will stand released in heaven","description":"Resulting state","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Agree","book":"Matthew","chapter":18,"decisionKey":"mt18Agree","source":{"greekPresented":"συμφωνήσωσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must two people do together?","summary":"Symphōneō literally means sound together, hence agree or come into harmony.","layers":["LEXICON","COMMUNITY","PRAYER","TRANSLATION"],"confidence":"high","defaultOptionId":"agree","rationale":"‘If two of you agree’ is default because symphōneō naturally means reach agreement while retaining the context of shared petition. ‘Sound together’ exposes the word image, while ‘come into harmony’ develops it relationally.","evidence":{"external":null,"internal":null},"options":[{"id":"agree","text":"if two of you agree upon the earth","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"sound","text":"if two of you sound together upon the earth","description":"Word image exposed","isDefault":false,"witnesses":null},{"id":"harmony","text":"if two of you come into harmony on earth","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Gathered","book":"Matthew","chapter":18,"decisionKey":"mt18Gathered","source":{"greekPresented":"συνηγμένοι ... εἰς τὸ ἐμὸν ὄνομα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are two or three gathered?","summary":"The phrase is literally gathered ‘into my name,’ expressing identification and shared orientation toward Jesus.","layers":["GRAMMAR","NAME","COMMUNITY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"into","rationale":"‘Gathered into my name’ is default because eis marks shared movement or orientation into Jesus’ identity and authority. ‘In my name’ is traditional English, while ‘because they belong’ explains the relationship.","evidence":{"external":null,"internal":null},"options":[{"id":"into","text":"gathered into my name","description":"Project default · preposition exposed","isDefault":true,"witnesses":null},{"id":"in","text":"gathered in my name","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"because","text":"gathered because they belong to my name","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18SeventySeven","book":"Matthew","chapter":18,"decisionKey":"mt18SeventySeven","source":{"greekPresented":"ἑβδομηκοντάκις ἑπτά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is the forgiveness number seventy-seven or seventy times seven?","summary":"The Greek expression can be read as seventy-seven or as seventy multiplied by seven; the allusion to Genesis 4:24 also matters.","layers":["NUMBERS","INTERTEXT","FORGIVENESS","TRANSLATION"],"confidence":"moderate","defaultOptionId":"seventyseven","rationale":"‘Up to seventy-seven times’ is the working default because the expression naturally supports that value and sharply reverses Lamech’s seventy-sevenfold vengeance in Genesis 4:24. ‘Seventy times seven’ preserves the traditional 490 reading, so the ambiguity remains visible as an option.","evidence":{"external":null,"internal":null},"options":[{"id":"seventyseven","text":"up to seventy-seven times","description":"Project default · likely idiom and Genesis echo","isDefault":true,"witnesses":null},{"id":"fourhundred","text":"up to seventy times seven","description":"Traditional 490 reading","isDefault":false,"witnesses":null},{"id":"open","text":"up to seventy[-times]-seven","description":"Ambiguity visible in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Settle","book":"Matthew","chapter":18,"decisionKey":"mt18Settle","source":{"greekPresented":"συνᾶραι λόγον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the king begin doing?","summary":"The idiom literally means lift or settle an account/word with servants.","layers":["IDIOM","ECONOMY","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"settle","rationale":"‘Settle accounts with his servants’ is default because it communicates the accounting idiom synarai logon naturally. ‘Reckon an account’ is formal, while ‘review what ... owed’ expands the financial meaning.","evidence":{"external":null,"internal":null},"options":[{"id":"settle","text":"settle accounts with his servants","description":"Project default · accounting idiom","isDefault":true,"witnesses":null},{"id":"reckon","text":"reckon an account with his servants","description":"Formal English","isDefault":false,"witnesses":null},{"id":"review","text":"review what his servants owed","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Talent","book":"Matthew","chapter":18,"decisionKey":"mt18Talent","source":{"greekPresented":"μυρίων ταλάντων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How large is the servant’s debt?","summary":"Ten thousand is the largest common numeral and a talent an enormous unit of money—the amount is intentionally staggering.","layers":["NUMBERS","ECONOMY","PARABLE","TRANSLATION"],"confidence":"high","defaultOptionId":"talents","rationale":"‘Ten thousand talents’ is default because retaining the largest common numeral and enormous ancient unit preserves the parable’s intentionally staggering excess. ‘Countless fortune’ states the rhetoric, while ‘millions’ gives an unstable modern approximation.","evidence":{"external":null,"internal":null},"options":[{"id":"talents","text":"ten thousand talents","description":"Project default · ancient scale retained","isDefault":true,"witnesses":null},{"id":"countless","text":"a countless fortune","description":"Rhetorical magnitude","isDefault":false,"witnesses":null},{"id":"millions","text":"many millions in debt","description":"Modern magnitude approximation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Compassion","book":"Matthew","chapter":18,"decisionKey":"mt18Compassion","source":{"greekPresented":"σπλαγχνισθείς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What moves the master to release the servant?","summary":"The verb describes visceral compassion arising from the inward parts.","layers":["LEXICON","EMOTION","MERCY","TRANSLATION"],"confidence":"high","defaultOptionId":"moved","rationale":"‘Moved with compassion’ is default because splanchnizomai depicts mercy arising viscerally from within. ‘Deep compassion’ makes intensity explicit, while ‘taking pity’ is natural but less bodily.","evidence":{"external":null,"internal":null},"options":[{"id":"moved","text":"moved with compassion","description":"Project default · inward movement","isDefault":true,"witnesses":null},{"id":"deep","text":"feeling deep compassion","description":"Intensity explicit","isDefault":false,"witnesses":null},{"id":"pity","text":"taking pity on him","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Choked","book":"Matthew","chapter":18,"decisionKey":"mt18Choked","source":{"greekPresented":"ἔπνιγεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the first servant seize his fellow servant?","summary":"Pnigō means choke or throttle, an intentionally violent contrast with the mercy just received.","layers":["LEXICON","VIOLENCE","PARABLE","TRANSLATION"],"confidence":"high","defaultOptionId":"choked","rationale":"‘Was choking him’ is default because pnigō directly names the servant’s ongoing violence and sharpens the contrast with mercy received. ‘Throttled’ intensifies the diction, while ‘seized by the throat’ expands the action.","evidence":{"external":null,"internal":null},"options":[{"id":"choked","text":"was choking him","description":"Project default · violence direct","isDefault":true,"witnesses":null},{"id":"throttled","text":"began throttling him","description":"Force foregrounded","isDefault":false,"witnesses":null},{"id":"neck","text":"seized him by the throat","description":"Action expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Denarii","book":"Matthew","chapter":18,"decisionKey":"mt18Denarii","source":{"greekPresented":"ἑκατὸν δηνάρια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How large is the fellow servant’s debt?","summary":"A hundred denarii is significant—roughly a hundred days’ wages—but tiny beside ten thousand talents.","layers":["NUMBERS","ECONOMY","PARABLE","TRANSLATION"],"confidence":"high","defaultOptionId":"denarii","rationale":"‘One hundred denarii’ is default because the ancient sum should remain exact and comparable within the parable. ‘Hundred days’ wages’ explains labor value, while ‘a modest debt’ only states its contrast with ten thousand talents.","evidence":{"external":null,"internal":null},"options":[{"id":"denarii","text":"one hundred denarii","description":"Project default · ancient currency","isDefault":true,"witnesses":null},{"id":"days","text":"about one hundred days’ wages","description":"Labor value","isDefault":false,"witnesses":null},{"id":"small","text":"a modest debt by comparison","description":"Narrative contrast interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Patience","book":"Matthew","chapter":18,"decisionKey":"mt18Patience","source":{"greekPresented":"μακροθύμησον ἐπ’ ἐμοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the debtor ask?","summary":"Makrothymeō literally means be long-tempered—remain patient rather than act quickly in anger.","layers":["LEXICON","EMOTION","MERCY","TRANSLATION"],"confidence":"high","defaultOptionId":"patient","rationale":"‘Be patient with me’ is default because it naturally renders makrothymeō as restraint over time. ‘Be long-tempered’ exposes the compound, while ‘give me time’ states the debtor’s practical request rather than the verb itself.","evidence":{"external":null,"internal":null},"options":[{"id":"patient","text":"Be patient with me","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"long","text":"Be long-tempered toward me","description":"Compound exposed","isDefault":false,"witnesses":null},{"id":"time","text":"Give me time","description":"Practical request","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Prison","book":"Matthew","chapter":18,"decisionKey":"mt18Prison","source":{"greekPresented":"ἔβαλεν ... εἰς φυλακήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the unforgiving servant do?","summary":"The verb says he threw or cast the debtor into prison until payment.","layers":["LEXICON","JUSTICE","PARABLE","TRANSLATION"],"confidence":"high","defaultOptionId":"threw","rationale":"‘Threw him into prison’ is default because ballō retains the force of the unforgiving servant’s action. ‘Put him’ smooths and softens it, while ‘had him confined’ foregrounds the legal result.","evidence":{"external":null,"internal":null},"options":[{"id":"threw","text":"threw him into prison","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"put","text":"put him in prison","description":"Natural English","isDefault":false,"witnesses":null},{"id":"confined","text":"had him confined in prison","description":"Legal result","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Torturers","book":"Matthew","chapter":18,"decisionKey":"mt18Torturers","source":{"greekPresented":"τοῖς βασανισταῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To whom does the master hand the servant?","summary":"Basanistai are torturers or jailers who apply coercive torment, not merely ordinary guards.","layers":["LEXICON","PUNISHMENT","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"torturers","rationale":"‘Handed him over to the torturers’ is default because basanistai denotes agents of coercive torment, not ordinary guards. ‘Tormenting jailers’ combines role and action, while ‘those who punish’ generalizes the severity.","evidence":{"external":null,"internal":null},"options":[{"id":"torturers","text":"handed him over to the torturers","description":"Project default · severity direct","isDefault":true,"witnesses":null},{"id":"jailers","text":"delivered him to the tormenting jailers","description":"Role expanded","isDefault":false,"witnesses":null},{"id":"punishers","text":"handed him to those who punish","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Heart","book":"Matthew","chapter":18,"decisionKey":"mt18Heart","source":{"greekPresented":"ἀπὸ τῶν καρδιῶν ὑμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"From where must forgiveness come?","summary":"The plural ‘your hearts’ addresses the disciples collectively while requiring inward, not merely formal, forgiveness.","layers":["GRAMMAR","INNER_LIFE","FORGIVENESS","TRANSLATION"],"confidence":"high","defaultOptionId":"hearts","rationale":"‘From your hearts’ is default because it retains the plural address and locates forgiveness inwardly in every disciple. ‘From the heart’ is idiomatic singular English, while ‘genuinely from within’ interprets the requirement.","evidence":{"external":null,"internal":null},"options":[{"id":"hearts","text":"from your hearts","description":"Project default · plural retained","isDefault":true,"witnesses":null},{"id":"heart","text":"from the heart","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"genuinely","text":"genuinely from within","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.18.mt18Trespasses","book":"Matthew","chapter":18,"decisionKey":"mt18Trespasses","source":{"greekPresented":"[τὰ παραπτώματα αὐτῶν]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the closing sentence add ‘their trespasses’?","summary":"Strong early witnesses end with ‘forgive his brother from your hearts.’ The later tradition specifies the object as the brother’s trespasses.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The shorter ending is default because it has strong early and diverse support. ‘Their trespasses’ explicitly supplies the object already implied by forgiving one’s brother.","evidence":{"external":"Short ending: א, B, D, L, Θ, family 1, 700, 892* and early versions; added ‘their trespasses’: C, K, W, Δ, family 13 and the broad later tradition.","internal":"Adding the object clarifies what is forgiven and echoes familiar forgiveness language. Widespread accidental omission is less likely."},"options":[{"id":"omit","text":"does not forgive his brother","description":"Project default · early shorter form","isDefault":true,"witnesses":"ἀφῆτε ... ἀπὸ τῶν καρδιῶν ὑμῶν · א, B, D, L, Θ, family 1"},{"id":"include","text":"does not forgive his brother’s trespasses","description":"Broad later addition","isDefault":false,"witnesses":"τὰ παραπτώματα αὐτῶν · C, K, W, Δ, family 13, broad tradition"},{"id":"open","text":"does not forgive his brother [his trespasses]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · object bracketed"}],"revisionHistory":[]},
{"id":"matthew.19.mt19Finished","book":"Matthew","chapter":19,"decisionKey":"mt19Finished","source":{"greekPresented":"ἐτέλεσεν ... τοὺς λόγους τούτους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew close the teaching section?","summary":"Teleō means bring to an end or completion; ‘these words’ refers back to the preceding discourse.","layers":["LEXICON","DISCOURSE","TRANSLATION"],"confidence":"high","defaultOptionId":"finished","rationale":"‘Finished these words’ is default because teleō directly marks the completion of the preceding discourse. ‘Completed these sayings’ foregrounds fulfillment, while ‘came to the end’ expands the action.","evidence":{"external":null,"internal":null},"options":[{"id":"finished","text":"finished these words","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"completed","text":"completed these sayings","description":"Completion foregrounded","isDefault":false,"witnesses":null},{"id":"ended","text":"came to the end of these words","description":"Action expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Borders","book":"Matthew","chapter":19,"decisionKey":"mt19Borders","source":{"greekPresented":"εἰς τὰ ὅρια τῆς Ἰουδαίας πέραν τοῦ Ἰορδάνου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does Jesus go?","summary":"The phrase describes the Judean border-region reached by way of the territory beyond the Jordan.","layers":["GEOGRAPHY","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"borders","rationale":"‘Into the borders of Judea beyond the Jordan’ is default because it preserves the Greek geographic contours without forcing a single route reconstruction. ‘Region’ is smoother, while ‘by way of’ makes the likely route explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"borders","text":"into the borders of Judea beyond the Jordan","description":"Project default · Greek shape","isDefault":true,"witnesses":null},{"id":"region","text":"into the region of Judea across the Jordan","description":"Natural geographic English","isDefault":false,"witnesses":null},{"id":"jordan","text":"to Judea by way of the far side of the Jordan","description":"Route made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Test","book":"Matthew","chapter":19,"decisionKey":"mt19Test","source":{"greekPresented":"πειράζοντες αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the Pharisees doing?","summary":"Peirazō can mean test, try, or tempt; here the question is adversarial.","layers":["LEXICON","MOTIVE","CONFLICT","TRANSLATION"],"confidence":"high","defaultOptionId":"testing","rationale":"‘Testing him’ is default because peirazō names the trial while leaving its precise method to the context. ‘Tempting’ is traditional, while ‘trying to trap’ explicitly interprets the adversarial motive.","evidence":{"external":null,"internal":null},"options":[{"id":"testing","text":"testing him","description":"Project default · neutral verb retained","isDefault":true,"witnesses":null},{"id":"tempting","text":"tempting him","description":"Traditional rendering","isDefault":false,"witnesses":null},{"id":"trap","text":"trying to trap him","description":"Adversarial purpose explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19EveryCause","book":"Matthew","chapter":19,"decisionKey":"mt19EveryCause","source":{"greekPresented":"κατὰ πᾶσαν αἰτίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What scope of divorce do they ask about?","summary":"The phrase literally asks about release ‘according to every cause,’ echoing a live debate over Deuteronomy 24.","layers":["GRAMMAR","LAW","MARRIAGE","TRANSLATION"],"confidence":"high","defaultOptionId":"every","rationale":"‘For every cause’ is default because it retains the comprehensive legal phrasing that evokes the divorce debate around Deuteronomy 24. ‘Any reason’ is idiomatic, while ‘whatever grounds’ foregrounds legal scope.","evidence":{"external":null,"internal":null},"options":[{"id":"every","text":"for every cause","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"any","text":"for any reason","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"whatever","text":"on whatever grounds","description":"Legal force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Creator","book":"Matthew","chapter":19,"decisionKey":"mt19Creator","source":{"greekPresented":"ὁ κτίσας ἀπ’ ἀρχῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the Genesis actor described?","summary":"The participle identifies God as ‘the one who created,’ with ‘from the beginning’ marking creation’s original ordering.","layers":["GRAMMAR","CREATION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"creating","rationale":"‘The one creating from the beginning’ is default because it keeps the participial identification and original ordering visible. ‘The Creator’ turns it into a title, while ‘the one who made them’ is natural English.","evidence":{"external":null,"internal":null},"options":[{"id":"creating","text":"the one creating from the beginning","description":"Project default · participle visible","isDefault":true,"witnesses":null},{"id":"creator","text":"the Creator from the beginning","description":"Title-like English","isDefault":false,"witnesses":null},{"id":"made","text":"the one who made them at the beginning","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19OneFlesh","book":"Matthew","chapter":19,"decisionKey":"mt19OneFlesh","source":{"greekPresented":"ἔσονται οἱ δύο εἰς σάρκα μίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How literally should the union be rendered?","summary":"The Greek says the two ‘will be into one flesh,’ a movement into a new embodied unity.","layers":["GRAMMAR","BODY","MARRIAGE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"into","rationale":"‘The two will be into one flesh’ is default because it exposes eis as movement into embodied unity. ‘Become one flesh’ conveys that movement naturally, while ‘be as one flesh’ can sound merely comparative.","evidence":{"external":null,"internal":null},"options":[{"id":"into","text":"the two will be into one flesh","description":"Project default · εἰς exposed","isDefault":true,"witnesses":null},{"id":"become","text":"the two will become one flesh","description":"Natural English","isDefault":false,"witnesses":null},{"id":"as","text":"the two will be as one flesh","description":"Relational sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Joined","book":"Matthew","chapter":19,"decisionKey":"mt19Joined","source":{"greekPresented":"ὃ οὖν ὁ θεὸς συνέζευξεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has God done to the pair?","summary":"Synzeugnymi literally means yoke together—joining two under one shared bond.","layers":["LEXICON","IMAGE","MARRIAGE","TRANSLATION"],"confidence":"high","defaultOptionId":"joined","rationale":"‘What God joined together’ is default because it communicates synzeugnymi clearly while retaining the shared bond. ‘Yoked together’ exposes the agricultural image, while ‘bound as a pair’ interprets its relational force.","evidence":{"external":null,"internal":null},"options":[{"id":"joined","text":"what God joined together","description":"Project default · familiar and direct","isDefault":true,"witnesses":null},{"id":"yoked","text":"what God yoked together","description":"Word image exposed","isDefault":false,"witnesses":null},{"id":"bound","text":"what God bound as a pair","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Certificate","book":"Matthew","chapter":19,"decisionKey":"mt19Certificate","source":{"greekPresented":"βιβλίον ἀποστασίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did Moses command them to give?","summary":"The phrase is literally a scroll/document of separation, a formal certificate of divorce.","layers":["LEXICON","MATERIAL_CULTURE","LAW","TRANSLATION"],"confidence":"high","defaultOptionId":"scroll","rationale":"‘A scroll of divorce’ is default because it preserves both the ancient document form and its legal function. ‘Certificate’ foregrounds legal status, while ‘document of separation’ exposes the phrase’s components.","evidence":{"external":null,"internal":null},"options":[{"id":"scroll","text":"a scroll of divorce","description":"Project default · ancient object retained","isDefault":true,"witnesses":null},{"id":"certificate","text":"a certificate of divorce","description":"Legal function","isDefault":false,"witnesses":null},{"id":"document","text":"a document of separation","description":"Components exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19HardHeart","book":"Matthew","chapter":19,"decisionKey":"mt19HardHeart","source":{"greekPresented":"πρὸς τὴν σκληροκαρδίαν ὑμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why did Moses permit divorce?","summary":"Sklerokardia is a compound: hardness of heart, describing resistant moral insensitivity.","layers":["LEXICON","ETHICS","MARRIAGE","TRANSLATION"],"confidence":"high","defaultOptionId":"hardness","rationale":"‘Because of your hardness of heart’ is default because it preserves the established compound sklerokardia and its moral diagnosis. ‘Your hearts were hard’ is natural English, while ‘stubborn-heartedness’ stresses resistance.","evidence":{"external":null,"internal":null},"options":[{"id":"hardness","text":"because of your hardness of heart","description":"Project default · established compound","isDefault":true,"witnesses":null},{"id":"hard","text":"because your hearts were hard","description":"Natural English","isDefault":false,"witnesses":null},{"id":"stubborn","text":"because of your stubborn-heartedness","description":"Moral force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Porneia","book":"Matthew","chapter":19,"decisionKey":"mt19Porneia","source":{"greekPresented":"μὴ ἐπὶ πορνείᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the exception be rendered?","summary":"Porneia is a broad sexual-misconduct term; English options can be narrower or more interpretive than the Greek.","layers":["LEXICON","SEXUAL_ETHICS","MARRIAGE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"sexual","rationale":"‘On account of sexual immorality’ is default because it preserves porneia as a broad misconduct category without narrowing it beyond the word itself. ‘Unchastity’ is formal, while ‘illicit sexual union’ advances a specific interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"sexual","text":"not on account of sexual immorality","description":"Project default · broad category","isDefault":true,"witnesses":null},{"id":"unchastity","text":"except on account of unchastity","description":"Formal English","isDefault":false,"witnesses":null},{"id":"illicit","text":"except for an illicit sexual union","description":"Interpretive possibility","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19DivorcedClause","book":"Matthew","chapter":19,"decisionKey":"mt19DivorcedClause","source":{"greekPresented":"[καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 9 add the divorced-woman clause?","summary":"The clause is familiar from Matthew 5:32 and is widespread later, but the earliest recoverable form of this verse ends after ‘commits adultery.’","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The shorter ending is default because it is strongly supported and the longer clause closely reproduces Matthew 5:32, giving copyists an obvious source for expansion.","evidence":{"external":"Short form: א, C³, D, L, W, Z, Θ, 078 and broad support; expanded endings occur in later and harmonizing streams, with several distinct forms.","internal":"The variation branches into multiple expansions, a classic sign of scribes completing or harmonizing an abrupt ending. The parallel divorce saying supplied ready wording."},"options":[{"id":"omit","text":"commits adultery","description":"Project default · shorter critical text","isDefault":true,"witnesses":"ends with μοιχᾶται · א, C³, D, L, W, Z, Θ, 078"},{"id":"include","text":"commits adultery; and the one marrying a divorced woman commits adultery","description":"Later expanded form","isDefault":false,"witnesses":"adds καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται · later expanded tradition"},{"id":"open","text":"commits adultery [and the one marrying a divorced woman commits adultery]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added clause bracketed"}],"revisionHistory":[]},
{"id":"matthew.19.mt19Case","book":"Matthew","chapter":19,"decisionKey":"mt19Case","source":{"greekPresented":"ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples call this marital situation?","summary":"Aitia can mean cause, case, or circumstance; ‘the human with the woman’ is deliberately direct Greek.","layers":["LEXICON","MARRIAGE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"case","rationale":"‘The case of the human with the wife’ is default because aitia can name the circumstance and the rendering preserves the direct Greek contours. ‘Situation’ is natural English, while ‘condition of marriage’ compresses the relationship.","evidence":{"external":null,"internal":null},"options":[{"id":"case","text":"the case of the human with the wife","description":"Project default · Greek contours","isDefault":true,"witnesses":null},{"id":"situation","text":"the situation of a man with his wife","description":"Natural English","isDefault":false,"witnesses":null},{"id":"condition","text":"the condition of marriage","description":"Meaning compressed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19MakeRoom","book":"Matthew","chapter":19,"decisionKey":"mt19MakeRoom","source":{"greekPresented":"χωρεῖν ... τὸν λόγον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does it mean to receive this saying?","summary":"Chōreō means make space or room, and figuratively accept or grasp something difficult.","layers":["LEXICON","IMAGE","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"room","rationale":"‘Makes room for this word’ is default because chōreō retains the spatial metaphor of accommodating a difficult teaching. ‘Can accept’ is idiomatic, while ‘is able to grasp’ foregrounds comprehension.","evidence":{"external":null,"internal":null},"options":[{"id":"room","text":"makes room for this word","description":"Project default · metaphor visible","isDefault":true,"witnesses":null},{"id":"accept","text":"can accept this saying","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"grasp","text":"is able to grasp this teaching","description":"Understanding foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Eunuchs","book":"Matthew","chapter":19,"decisionKey":"mt19Eunuchs","source":{"greekPresented":"εὐνοῦχοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the repeated noun be presented?","summary":"The saying distinguishes congenital condition, human action, and voluntary celibacy for the kingdom; the same noun governs all three.","layers":["LEXICON","BODY","VOCATION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"eunuchs","rationale":"‘Eunuchs’ is default because the same historical noun governs congenital condition, human action, and voluntary renunciation. ‘People who do not marry’ broadens all categories, while ‘celibate’ mainly fits the third.","evidence":{"external":null,"internal":null},"options":[{"id":"eunuchs","text":"eunuchs","description":"Project default · historical term retained","isDefault":true,"witnesses":null},{"id":"unmarried","text":"people who do not marry","description":"Functional sense broadened","isDefault":false,"witnesses":null},{"id":"celibate","text":"those living celibately","description":"Third category foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Children","book":"Matthew","chapter":19,"decisionKey":"mt19Children","source":{"greekPresented":"παιδία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are brought to Jesus?","summary":"Paidia is a flexible diminutive for young children, not necessarily infants alone.","layers":["LEXICON","AGE","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"children","rationale":"‘Little children’ is default because it lets the diminutive force of paidia remain audible without limiting the group to infants. ‘Young children’ foregrounds age, while plain ‘children’ is unmarked.","evidence":{"external":null,"internal":null},"options":[{"id":"children","text":"little children","description":"Project default · diminutive felt","isDefault":true,"witnesses":null},{"id":"young","text":"young children","description":"Age foregrounded","isDefault":false,"witnesses":null},{"id":"childrenplain","text":"children","description":"Unmarked English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Prevent","book":"Matthew","chapter":19,"decisionKey":"mt19Prevent","source":{"greekPresented":"μὴ κωλύετε αὐτά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus command regarding the children?","summary":"Kōlyō means hinder, prevent, or stop someone from proceeding.","layers":["LEXICON","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"hinder","rationale":"‘Do not hinder them’ is default because kōlyō directly names obstructing the children’s approach. ‘Prevent’ is more formal, while ‘stop’ is plain contemporary English.","evidence":{"external":null,"internal":null},"options":[{"id":"hinder","text":"do not hinder them","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"prevent","text":"do not prevent them","description":"Formal English","isDefault":false,"witnesses":null},{"id":"stop","text":"do not stop them","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Such","book":"Matthew","chapter":19,"decisionKey":"mt19Such","source":{"greekPresented":"τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To whom does the kingdom belong?","summary":"The genitive points to people of this kind, not simply to the children as a demographic class.","layers":["GRAMMAR","KINGSHIP","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"such","rationale":"‘Of such as these is the kingdom of the heavens’ is default because it preserves the genitive and Matthew’s word order, pointing to people of this kind. The alternatives naturalize possession or make comparison explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"such","text":"of such as these is the kingdom of the heavens","description":"Project default · Greek order","isDefault":true,"witnesses":null},{"id":"belongs","text":"the kingdom of the heavens belongs to such as these","description":"Natural English","isDefault":false,"witnesses":null},{"id":"like","text":"the kingdom of the heavens belongs to people like these","description":"Comparison explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19GoodQuestion","book":"Matthew","chapter":19,"decisionKey":"mt19GoodQuestion","source":{"greekPresented":"διδάσκαλε, τί ἀγαθὸν ποιήσω","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the man ask Jesus?","summary":"The earliest form calls him simply Teacher and asks what good thing to do. A later form adds ‘Good’ before Teacher.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"teacher","rationale":"‘Teacher, what good thing’ is default because the difficult repeated-good wording has the strongest early support. ‘Good Teacher’ naturally harmonizes Matthew with Mark 10:17 and Luke 18:18.","evidence":{"external":"Critical form: א, B, D, L, Θ, family 1, 33 and important versions; ‘Good Teacher’ form: C, K, W, Δ, family 13 and broad later tradition.","internal":"Scribes had a strong motive to align the address with the Synoptic parallels and Jesus’ familiar answer about being called good."},"options":[{"id":"teacher","text":"Teacher, what good thing must I do","description":"Project default · critical text","isDefault":true,"witnesses":"διδάσκαλε, τί ἀγαθὸν ποιήσω · א, B, D, L, Θ, f¹, 33"},{"id":"goodteacher","text":"Good Teacher, what good thing must I do","description":"Later harmonized form","isDefault":false,"witnesses":"διδάσκαλε ἀγαθέ, τί ἀγαθὸν ποιήσω · C, K, W, Δ, f¹³, later tradition"},{"id":"open","text":"[Good] Teacher, what good thing must I do","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · adjective bracketed"}],"revisionHistory":[]},
{"id":"matthew.19.mt19GoodReply","book":"Matthew","chapter":19,"decisionKey":"mt19GoodReply","source":{"greekPresented":"τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus answer the question about good?","summary":"The earliest form asks why the man questions Jesus about ‘the good.’ The later form closely matches Mark and Luke: ‘Why do you call me good?’","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"ask","rationale":"The question ‘Why ask me about the good?’ is default because it matches the earliest Matthean evidence and explains why copyists replaced it with the much more familiar Synoptic wording.","evidence":{"external":"Critical form: א, B, D, L, Θ, family 1, 33 and early versions; ‘Why call me good?’ form: C, K, W, Δ, family 13 and broad later tradition.","internal":"Assimilation to Mark 10:18 and Luke 18:19 explains both the altered question and the added explicit ‘God’ more readily than the reverse."},"options":[{"id":"ask","text":"Why do you ask me about the good? One is the good","description":"Project default · critical text","isDefault":true,"witnesses":"τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ ... εἷς ἐστιν ὁ ἀγαθός · א, B, D, L, Θ, f¹, 33"},{"id":"call","text":"Why do you call me good? No one is good except one—God","description":"Later Synoptic form","isDefault":false,"witnesses":"τί με λέγεις ἀγαθόν ... οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός · C, K, W, Δ, f¹³, later tradition"},{"id":"open","text":"Why do you ask me about the good [or: call me good]? One is the good","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · competing sentences shown"}],"revisionHistory":[]},
{"id":"matthew.19.mt19Life","book":"Matthew","chapter":19,"decisionKey":"mt19Life","source":{"greekPresented":"εἰς τὴν ζωὴν εἰσελθεῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the stated goal?","summary":"The phrase is literally ‘enter into the life,’ with the article making life a defined eschatological reality.","layers":["GRAMMAR","LIFE","ESCHATOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"life","rationale":"‘Enter into the life’ is default because the article presents life as a defined eschatological reality. ‘Enter life’ is natural English, while ‘eternal life’ supplies the contextual duration explicitly.","evidence":{"external":null,"internal":null},"options":[{"id":"life","text":"enter into the life","description":"Project default · article visible","isDefault":true,"witnesses":null},{"id":"enter","text":"enter life","description":"Natural English","isDefault":false,"witnesses":null},{"id":"eternal","text":"enter eternal life","description":"Context supplied","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Neighbor","book":"Matthew","chapter":19,"decisionKey":"mt19Neighbor","source":{"greekPresented":"ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How directly should the neighbor command be rendered?","summary":"Plēsion literally means the one nearby; ‘as yourself’ supplies the measure of love.","layers":["LEXICON","ETHICS","COMMUNITY","TRANSLATION"],"confidence":"high","defaultOptionId":"neighbor","rationale":"‘Love your neighbor as yourself’ is default because it is the conventional direct rendering of the command and preserves its measure. ‘The one near you’ exposes the noun image, while ‘fellow human’ broadens social scope.","evidence":{"external":null,"internal":null},"options":[{"id":"neighbor","text":"You will love your neighbor as yourself","description":"Project default · conventional direct rendering","isDefault":true,"witnesses":null},{"id":"near","text":"You will love the one near you as yourself","description":"Noun image exposed","isDefault":false,"witnesses":null},{"id":"other","text":"Love your fellow human as yourself","description":"Social scope","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Kept","book":"Matthew","chapter":19,"decisionKey":"mt19Kept","source":{"greekPresented":"πάντα ταῦτα ἐφύλαξα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the young man claim?","summary":"Phylassō means guard, keep, or observe carefully.","layers":["LEXICON","LAW","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"kept","rationale":"‘All these I kept’ is default because phylassō directly names careful preservation or observance. ‘Observed’ fits commandments naturally, while ‘guarded’ exposes the verb’s protective image.","evidence":{"external":null,"internal":null},"options":[{"id":"kept","text":"All these I kept","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"observed","text":"All these I have observed","description":"Commandment context","isDefault":false,"witnesses":null},{"id":"guarded","text":"All these I guarded","description":"Verb image exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Perfect","book":"Matthew","chapter":19,"decisionKey":"mt19Perfect","source":{"greekPresented":"εἰ θέλεις τέλειος εἶναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What condition does Jesus name?","summary":"Teleios can mean complete, mature, whole, or perfect—reaching the intended end.","layers":["LEXICON","MATURITY","DISCIPLESHIP","TRANSLATION"],"confidence":"moderate","defaultOptionId":"complete","rationale":"‘If you want to be complete’ is default because teleios emphasizes reaching an intended end or wholeness. ‘Perfect’ is traditional but can imply flawlessness, while ‘whole’ foregrounds integration.","evidence":{"external":null,"internal":null},"options":[{"id":"complete","text":"If you want to be complete","description":"Project default · goal sense","isDefault":true,"witnesses":null},{"id":"perfect","text":"If you want to be perfect","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"whole","text":"If you want to become whole","description":"Integrative sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Possessions","book":"Matthew","chapter":19,"decisionKey":"mt19Possessions","source":{"greekPresented":"σου τὰ ὑπάρχοντα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the man told to sell?","summary":"The participle refers to the things that belong to him—his existing possessions or property.","layers":["GRAMMAR","ECONOMY","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"possessions","rationale":"‘Sell your possessions’ is default because the substantival participle covers the things that belong to him broadly. ‘What belongs to you’ exposes the structure, while ‘property’ can sound limited to real estate.","evidence":{"external":null,"internal":null},"options":[{"id":"possessions","text":"sell your possessions","description":"Project default · broad","isDefault":true,"witnesses":null},{"id":"belongings","text":"sell what belongs to you","description":"Greek structure","isDefault":false,"witnesses":null},{"id":"property","text":"sell your property","description":"Material assets","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Treasure","book":"Matthew","chapter":19,"decisionKey":"mt19Treasure","source":{"greekPresented":"ἕξεις θησαυρὸν ἐν οὐρανοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where will the resulting treasure be?","summary":"The Greek plural ‘heavens’ matches Matthew’s characteristic language.","layers":["GRAMMAR","HEAVEN","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"heavens","rationale":"‘Treasure in the heavens’ is default because it retains Matthew’s characteristic plural. Singular ‘heaven’ is idiomatic English, while ‘stored for you’ expands the promised result.","evidence":{"external":null,"internal":null},"options":[{"id":"heavens","text":"you will have treasure in the heavens","description":"Project default · plural retained","isDefault":true,"witnesses":null},{"id":"heaven","text":"you will have treasure in heaven","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"stored","text":"treasure will be stored for you in the heavens","description":"Result expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Grieving","book":"Matthew","chapter":19,"decisionKey":"mt19Grieving","source":{"greekPresented":"ἀπῆλθεν λυπούμενος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the young man depart?","summary":"The present participle depicts him going away while grieving or being pained.","layers":["GRAMMAR","EMOTION","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"grieving","rationale":"‘Went away grieving’ is default because the present participle portrays sorrow accompanying his departure. ‘Sorrowful’ is traditional, while ‘left in deep distress’ adds intensity.","evidence":{"external":null,"internal":null},"options":[{"id":"grieving","text":"went away grieving","description":"Project default · ongoing emotion","isDefault":true,"witnesses":null},{"id":"sorrowful","text":"went away sorrowful","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"distressed","text":"left in deep distress","description":"Intensity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Rich","book":"Matthew","chapter":19,"decisionKey":"mt19Rich","source":{"greekPresented":"πλούσιος δυσκόλως εἰσελεύσεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the rich person’s entry described?","summary":"Dyskolōs means with difficulty, not necessarily ‘impossible’—the impossibility is developed by the image and response that follow.","layers":["LEXICON","WEALTH","KINGSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"difficulty","rationale":"‘A rich person will enter with difficulty’ is default because dyskolōs states difficulty without itself saying impossibility. ‘It is hard’ is natural English, while ‘scarcely’ heightens the force.","evidence":{"external":null,"internal":null},"options":[{"id":"difficulty","text":"a rich person will enter with difficulty","description":"Project default · adverb direct","isDefault":true,"witnesses":null},{"id":"hard","text":"it is hard for a rich person to enter","description":"Natural English","isDefault":false,"witnesses":null},{"id":"barely","text":"a rich person will scarcely enter","description":"Force heightened","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Camel","book":"Matthew","chapter":19,"decisionKey":"mt19Camel","source":{"greekPresented":"κάμηλον / κάμιλον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is the image a camel or a cable?","summary":"The overwhelmingly attested spelling is kamēlos, camel. A later spelling variant kamilos can mean cable or thick rope.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"camel","rationale":"Camel is default because kamēlos is overwhelmingly early and broad. Kamilos, cable or thick rope, is a later spelling variant and should not displace the deliberately impossible image without stronger evidence.","evidence":{"external":"Camel (κάμηλον): א, B, C, D, K, L, W, Θ and the broad early tradition; cable/rope (κάμιλον): a small later minuscule stream.","internal":"The near-homophones were easily confused as vowel sounds merged. ‘Cable’ also softens or rationalizes the hyperbole, making it more likely secondary."},"options":[{"id":"camel","text":"a camel to pass through an eye of a needle","description":"Project default · earliest and broad reading","isDefault":true,"witnesses":"κάμηλον · א, B, C, D, K, L, W, Θ, broad tradition"},{"id":"cable","text":"a cable to pass through an eye of a needle","description":"Later spelling variant","isDefault":false,"witnesses":"κάμιλον · small later minuscule stream"},{"id":"open","text":"a camel [variant: cable] through a needle’s eye","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · spelling fork shown"}],"revisionHistory":[]},
{"id":"matthew.19.mt19Needle","book":"Matthew","chapter":19,"decisionKey":"mt19Needle","source":{"greekPresented":"τρυπήματος ῥαφίδος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What part of the needle is named?","summary":"The phrase literally says the perforation or hole of a sewing needle.","layers":["LEXICON","IMAGE","TRANSLATION"],"confidence":"high","defaultOptionId":"eye","rationale":"‘The eye of a needle’ is default because it is the established English idiom for the perforation of a sewing needle. ‘Hole’ exposes the components directly, while ‘opening’ is plain but less vivid.","evidence":{"external":null,"internal":null},"options":[{"id":"eye","text":"the eye of a needle","description":"Project default · English idiom","isDefault":true,"witnesses":null},{"id":"hole","text":"the hole of a sewing needle","description":"Components exposed","isDefault":false,"witnesses":null},{"id":"opening","text":"a needle’s opening","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Astonished","book":"Matthew","chapter":19,"decisionKey":"mt19Astonished","source":{"greekPresented":"ἐξεπλήσσοντο σφόδρα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the disciples react?","summary":"The verb pictures being struck out of one’s ordinary state; sphodra intensifies it greatly.","layers":["LEXICON","EMOTION","EMPHASIS","TRANSLATION"],"confidence":"high","defaultOptionId":"astonished","rationale":"‘Were exceedingly astonished’ is default because it preserves both the forceful verb and sphodra’s intensification. ‘Completely overwhelmed’ interprets the emotional effect, while ‘deeply shocked’ is plain English.","evidence":{"external":null,"internal":null},"options":[{"id":"astonished","text":"were exceedingly astonished","description":"Project default · intensity retained","isDefault":true,"witnesses":null},{"id":"overwhelmed","text":"were completely overwhelmed","description":"Emotional force","isDefault":false,"witnesses":null},{"id":"shocked","text":"were deeply shocked","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Possible","book":"Matthew","chapter":19,"decisionKey":"mt19Possible","source":{"greekPresented":"παρὰ δὲ θεῷ πάντα δυνατά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the contrast with human impossibility sound?","summary":"Para with the dative means with, beside, or in God’s presence; all things are possible there.","layers":["GRAMMAR","DIVINE_POWER","TRANSLATION"],"confidence":"high","defaultOptionId":"with","rationale":"‘With God all things are possible’ is default because it renders para with the dative naturally while preserving the human-divine contrast. ‘For God’ emphasizes agency, while ‘in God’s presence’ exposes the preposition spatially.","evidence":{"external":null,"internal":null},"options":[{"id":"with","text":"with God all things are possible","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"for","text":"for God all things are possible","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"presence","text":"in God’s presence all things are possible","description":"Preposition exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19WhatUs","book":"Matthew","chapter":19,"decisionKey":"mt19WhatUs","source":{"greekPresented":"τί ἄρα ἔσται ἡμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter ask about the disciples?","summary":"The compact idiom is literally ‘what then will be for us?’","layers":["IDIOM","DISCIPLESHIP","REWARD","TRANSLATION"],"confidence":"high","defaultOptionId":"for","rationale":"‘What, then, will be for us?’ is default because it retains the compact Greek idiom without specifying the form of outcome. ‘What will we have?’ is natural English, while ‘receive’ makes expected reward explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"for","text":"what, then, will be for us?","description":"Project default · Greek shape","isDefault":true,"witnesses":null},{"id":"have","text":"what, then, will we have?","description":"Natural English","isDefault":false,"witnesses":null},{"id":"receive","text":"what, then, will we receive?","description":"Expected reward explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Renewal","book":"Matthew","chapter":19,"decisionKey":"mt19Renewal","source":{"greekPresented":"ἐν τῇ παλιγγενεσίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What future setting does Jesus name?","summary":"Palingenesia combines ‘again’ and ‘birth/becoming’: regeneration, renewal, or new creation.","layers":["LEXICON","CREATION","ESCHATOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"renewal","rationale":"‘In the renewal’ is default because palingenesia names a new becoming broadly enough to include cosmic restoration. ‘Regeneration’ is formal and traditional, while ‘new creation’ foregrounds the likely eschatological sense.","evidence":{"external":null,"internal":null},"options":[{"id":"renewal","text":"in the renewal","description":"Project default · broad cosmic sense","isDefault":true,"witnesses":null},{"id":"regeneration","text":"in the regeneration","description":"Traditional formal term","isDefault":false,"witnesses":null},{"id":"newcreation","text":"in the new creation","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Thrones","book":"Matthew","chapter":19,"decisionKey":"mt19Thrones","source":{"greekPresented":"δώδεκα θρόνους κρίνοντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the Twelve do?","summary":"Krinō can mean judge, govern, decide, or render a verdict; the throne imagery is royal and judicial.","layers":["LEXICON","KINGSHIP","JUDGMENT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"judging","rationale":"‘Sitting upon twelve thrones, judging’ is default because krinō preserves both judicial and governing breadth in the royal image. ‘Governing’ emphasizes rule, while ‘decide for’ narrows the action toward verdict.","evidence":{"external":null,"internal":null},"options":[{"id":"judging","text":"sitting upon twelve thrones, judging the twelve tribes of Israel","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"governing","text":"seated on twelve thrones, governing the twelve tribes of Israel","description":"Royal function","isDefault":false,"witnesses":null},{"id":"deciding","text":"sitting on twelve thrones to decide for the twelve tribes of Israel","description":"Judicial action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19Hundredfold","book":"Matthew","chapter":19,"decisionKey":"mt19Hundredfold","source":{"greekPresented":"ἑκατονταπλασίονα / πολλαπλασίονα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is the promised return hundredfold or many times over?","summary":"The specific ‘hundredfold’ has strong support; an ancient alternative says ‘many times as much.’","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"hundred","rationale":"Hundredfold is the working default because it is strongly attested and gives the sharper promise. ‘Manyfold’ is ancient and may avoid an overly exact number.","evidence":{"external":"Hundredfold has the principal critical and broad later support; manyfold is preserved in an ancient alternative stream including B and some versions.","internal":"A precise hundred can be generalized to ‘many times,’ while the reverse could arise through harmonization with Mark 10:30. Both routes remain plausible."},"options":[{"id":"hundred","text":"will receive a hundredfold","description":"Project default · principal reading","isDefault":true,"witnesses":"ἑκατονταπλασίονα · principal critical and broad tradition"},{"id":"many","text":"will receive many times as much","description":"Ancient alternative","isDefault":false,"witnesses":"πολλαπλασίονα · B and an ancient versional stream"},{"id":"open","text":"will receive a hundredfold [variant: manyfold]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · numerical fork shown"}],"revisionHistory":[]},
{"id":"matthew.19.mt19AgeLife","book":"Matthew","chapter":19,"decisionKey":"mt19AgeLife","source":{"greekPresented":"ζωὴν αἰώνιον κληρονομήσει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should aiōnios life be rendered?","summary":"Aiōnios relates life to the coming age and, in context, also carries enduring duration.","layers":["LEXICON","LIFE","ESCHATOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"age","rationale":"‘Will inherit age-long life’ is default because aiōnios keeps life’s relation to the coming age visible while allowing enduring duration. ‘Eternal life’ foregrounds duration, while ‘life of the age to come’ expands the relation.","evidence":{"external":null,"internal":null},"options":[{"id":"age","text":"will inherit age-long life","description":"Project default · age relation visible","isDefault":true,"witnesses":null},{"id":"eternal","text":"will inherit eternal life","description":"Traditional duration","isDefault":false,"witnesses":null},{"id":"agecome","text":"will inherit the life of the age to come","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.19.mt19FirstLast","book":"Matthew","chapter":19,"decisionKey":"mt19FirstLast","source":{"greekPresented":"πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the reversal saying sound?","summary":"The predicate nouns stand without verbs repeated: many first will be last, and last first.","layers":["GRAMMAR","REVERSAL","KINGSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"many","rationale":"‘Many first will be last, and last first’ is default because it preserves the saying’s compact predicate order and rhetorical reversal. ‘Who are’ smooths the syntax, while ‘now first will end last’ interprets temporal movement.","evidence":{"external":null,"internal":null},"options":[{"id":"many","text":"many first will be last, and last first","description":"Project default · compact order","isDefault":true,"witnesses":null},{"id":"who","text":"many who are first will be last, and the last first","description":"Natural English","isDefault":false,"witnesses":null},{"id":"reverse","text":"many now first will end last, and the last first","description":"Reversal explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Housemaster","book":"Matthew","chapter":20,"decisionKey":"mt20Housemaster","source":{"greekPresented":"ἀνθρώπῳ οἰκοδεσπότῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who does the kingdom resemble?","summary":"The compound oikodespotēs is the master or owner of a household and its estate.","layers":["LEXICON","HOUSEHOLD","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"housemaster","rationale":"‘A human housemaster’ is default because it keeps both anthrōpos and the household-estate compound visible. ‘Landowner’ fits the vineyard setting, while ‘master of a household’ unpacks the role.","evidence":{"external":null,"internal":null},"options":[{"id":"housemaster","text":"a human housemaster","description":"Project default · compound visible","isDefault":true,"witnesses":null},{"id":"landowner","text":"a landowner","description":"Vineyard setting","isDefault":false,"witnesses":null},{"id":"master","text":"the master of a household","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Vineyard","book":"Matthew","chapter":20,"decisionKey":"mt20Vineyard","source":{"greekPresented":"ἀμπελῶνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of field is being worked?","summary":"Ampelōn is specifically a vineyard, a cultivated place of grapevines.","layers":["LEXICON","AGRICULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"vineyard","rationale":"‘Vineyard’ is default because ampelōn specifically names cultivated grapevines. ‘Field of vines’ exposes the image, while ‘vineyard estate’ foregrounds the economic setting.","evidence":{"external":null,"internal":null},"options":[{"id":"vineyard","text":"vineyard","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"vinefield","text":"field of vines","description":"Components exposed","isDefault":false,"witnesses":null},{"id":"estate","text":"vineyard estate","description":"Economic setting","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Morning","book":"Matthew","chapter":20,"decisionKey":"mt20Morning","source":{"greekPresented":"ἅμα πρωΐ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When does the owner first go out?","summary":"The phrase means together with morning—at daybreak or very early in the day.","layers":["IDIOM","TIME","TRANSLATION"],"confidence":"high","defaultOptionId":"morning","rationale":"‘Early in the morning’ is default because it renders hama prōi naturally as the day begins. ‘At daybreak’ sharpens the time image, while ‘together with the morning’ exposes the Greek shape.","evidence":{"external":null,"internal":null},"options":[{"id":"morning","text":"early in the morning","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"daybreak","text":"at daybreak","description":"Time image","isDefault":false,"witnesses":null},{"id":"with","text":"together with the morning","description":"Greek shape exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Denarius","book":"Matthew","chapter":20,"decisionKey":"mt20Denarius","source":{"greekPresented":"ἐκ δηναρίου τὴν ἡμέραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What wage is agreed upon?","summary":"A denarius was a common silver day-wage; the phrase says ‘from/at a denarius for the day.’","layers":["LEXICON","ECONOMY","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"denarius","rationale":"‘For a denarius for the day’ is default because it preserves the ancient coin and the explicit daily agreement. ‘Usual day’s wage’ gives economic function, while ‘silver denarius’ adds material.","evidence":{"external":null,"internal":null},"options":[{"id":"denarius","text":"for a denarius for the day","description":"Project default · ancient currency retained","isDefault":true,"witnesses":null},{"id":"daywage","text":"for the usual day’s wage","description":"Economic function","isDefault":false,"witnesses":null},{"id":"silver","text":"for one silver denarius that day","description":"Material explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20ThirdHour","book":"Matthew","chapter":20,"decisionKey":"mt20ThirdHour","source":{"greekPresented":"περὶ τρίτην ὥραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When is the second hiring?","summary":"The third hour is roughly midmorning when counted from sunrise.","layers":["TIME","CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"third","rationale":"‘Around the third hour’ is default because it retains the ancient daylight clock without pretending to modern precision. ‘Nine in the morning’ approximates it, while ‘midmorning’ gives functional time.","evidence":{"external":null,"internal":null},"options":[{"id":"third","text":"around the third hour","description":"Project default · ancient clock","isDefault":true,"witnesses":null},{"id":"nine","text":"around nine in the morning","description":"Modern approximation","isDefault":false,"witnesses":null},{"id":"midmorning","text":"around midmorning","description":"Functional time","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Idle","book":"Matthew","chapter":20,"decisionKey":"mt20Idle","source":{"greekPresented":"ἀργούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the waiting workers described?","summary":"Argos literally means not working or inactive; ‘idle’ need not imply laziness because no one has hired them.","layers":["LEXICON","LABOR","TRANSLATION"],"confidence":"high","defaultOptionId":"idle","rationale":"‘Standing idle’ is default because argos means inactive without necessarily blaming workers whom no one hired. ‘Without work’ foregrounds circumstance, while ‘waiting’ interprets the scene.","evidence":{"external":null,"internal":null},"options":[{"id":"idle","text":"standing idle","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"unworking","text":"standing without work","description":"Circumstance foregrounded","isDefault":false,"witnesses":null},{"id":"waiting","text":"standing there waiting","description":"Narrative sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Right","book":"Matthew","chapter":20,"decisionKey":"mt20Right","source":{"greekPresented":"ὃ ἐὰν ᾖ δίκαιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the owner promise to pay?","summary":"Dikaios can mean right, just, or fair—the owner promises what accords with justice rather than naming a rate.","layers":["LEXICON","JUSTICE","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"right","rationale":"‘Whatever may be right’ is default because dikaios leaves the promised amount open while grounding it in justice. ‘Whatever is just’ stresses morality, while ‘a fair wage’ localizes the sense economically.","evidence":{"external":null,"internal":null},"options":[{"id":"right","text":"whatever may be right","description":"Project default · open promise","isDefault":true,"witnesses":null},{"id":"just","text":"whatever is just","description":"Moral force","isDefault":false,"witnesses":null},{"id":"fair","text":"a fair wage","description":"Economic English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20ReceiveClause","book":"Matthew","chapter":20,"decisionKey":"mt20ReceiveClause","source":{"greekPresented":"[καὶ ὃ ἐὰν ᾖ δίκαιον λήψεσθε]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 7 repeat the promise of fair payment?","summary":"The earliest form ends with ‘You also go into the vineyard.’ A later stream adds the assurance ‘and whatever is right you will receive.’","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The shorter command is default because it has strong early support. The payment promise repeats verse 4 almost word for word and is a natural clarifying expansion.","evidence":{"external":"Omit added promise: א, B, D, L, Z, 085 and important early versions; include it: C, W, Θ, families 1/13 and broad later tradition.","internal":"A scribe could readily complete the late workers’ commission with the owner’s earlier assurance. Accidental loss of the entire balanced clause is less likely."},"options":[{"id":"omit","text":"You also go into the vineyard","description":"Project default · shorter early form","isDefault":true,"witnesses":"πορεύεσθε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα · א, B, D, L, Z, 085"},{"id":"include","text":"You also go into the vineyard, and whatever is right you will receive","description":"Later expanded form","isDefault":false,"witnesses":"adds καὶ ὃ ἐὰν ᾖ δίκαιον λήψεσθε · C, W, Θ, f¹, f¹³, later tradition"},{"id":"open","text":"You also go into the vineyard [and whatever is right you will receive]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added promise bracketed"}],"revisionHistory":[]},
{"id":"matthew.20.mt20Eleventh","book":"Matthew","chapter":20,"decisionKey":"mt20Eleventh","source":{"greekPresented":"περὶ τὴν ἑνδεκάτην ὥραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How late is the final hiring?","summary":"The eleventh hour is about one hour before the normal end of a twelve-hour workday.","layers":["TIME","CULTURE","PARABLE","TRANSLATION"],"confidence":"high","defaultOptionId":"eleventh","rationale":"‘Around the eleventh hour’ is default because it retains the ancient clock and the parable’s late-day marker. ‘Five in the afternoon’ approximates it, while ‘only an hour left’ foregrounds narrative impact.","evidence":{"external":null,"internal":null},"options":[{"id":"eleventh","text":"around the eleventh hour","description":"Project default · ancient clock","isDefault":true,"witnesses":null},{"id":"five","text":"around five in the afternoon","description":"Modern approximation","isDefault":false,"witnesses":null},{"id":"last","text":"with only an hour left","description":"Narrative impact","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Steward","book":"Matthew","chapter":20,"decisionKey":"mt20Steward","source":{"greekPresented":"τῷ ἐπιτρόπῳ αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does the vineyard owner address?","summary":"Epitropos is an entrusted manager, administrator, or steward acting for the owner.","layers":["LEXICON","HOUSEHOLD","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"steward","rationale":"‘His steward’ is default because epitropos names an entrusted administrator acting for the owner. ‘Manager’ is modern English, while ‘estate overseer’ specifies the function.","evidence":{"external":null,"internal":null},"options":[{"id":"steward","text":"his steward","description":"Project default · entrusted role","isDefault":true,"witnesses":null},{"id":"manager","text":"his manager","description":"Modern English","isDefault":false,"witnesses":null},{"id":"overseer","text":"the estate overseer","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20LastFirst","book":"Matthew","chapter":20,"decisionKey":"mt20LastFirst","source":{"greekPresented":"ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"In what order are the workers paid?","summary":"Payment begins from the last and proceeds as far as the first, reversing expected priority.","layers":["GRAMMAR","REVERSAL","JUSTICE","TRANSLATION"],"confidence":"high","defaultOptionId":"last","rationale":"‘Beginning from the last up to the first’ is default because it preserves the explicit payment order and its reversal. ‘Starting ... ending’ is natural English, while ‘latest workers first’ compresses the sequence.","evidence":{"external":null,"internal":null},"options":[{"id":"last","text":"beginning from the last up to the first","description":"Project default · order retained","isDefault":true,"witnesses":null},{"id":"reverse","text":"starting with the last and ending with the first","description":"Natural English","isDefault":false,"witnesses":null},{"id":"late","text":"paying the latest workers first","description":"Meaning compressed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Each","book":"Matthew","chapter":20,"decisionKey":"mt20Each","source":{"greekPresented":"ἀνὰ δηνάριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does each late worker receive?","summary":"Ana with the accusative distributes the amount: one denarius apiece.","layers":["GRAMMAR","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"each","rationale":"‘A denarius each’ is default because ana carries distributive force and the coin remains exact. ‘One denarius apiece’ is plain English, while ‘a full day’s wage’ interprets economic impact.","evidence":{"external":null,"internal":null},"options":[{"id":"each","text":"a denarius each","description":"Project default · distributive force","isDefault":true,"witnesses":null},{"id":"apiece","text":"one denarius apiece","description":"Plain English","isDefault":false,"witnesses":null},{"id":"full","text":"a full day’s wage each","description":"Economic impact","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Murmured","book":"Matthew","chapter":20,"decisionKey":"mt20Murmured","source":{"greekPresented":"ἐγόγγυζον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the first workers respond?","summary":"The imperfect depicts continuing grumbling or murmuring against the owner.","layers":["GRAMMAR","EMOTION","CONFLICT","TRANSLATION"],"confidence":"high","defaultOptionId":"grumbling","rationale":"‘Were grumbling against the housemaster’ is default because the imperfect portrays continuing complaint and the preposition identifies its target. ‘Murmured’ is traditional, while ‘kept complaining’ is contemporary.","evidence":{"external":null,"internal":null},"options":[{"id":"grumbling","text":"were grumbling against the housemaster","description":"Project default · ongoing action","isDefault":true,"witnesses":null},{"id":"murmuring","text":"murmured against the landowner","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"complaining","text":"kept complaining to the owner","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Equal","book":"Matthew","chapter":20,"decisionKey":"mt20Equal","source":{"greekPresented":"ἴσους ἡμῖν αὐτοὺς ἐποίησας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the workers’ central complaint?","summary":"The owner has ‘made them equal to us’ in pay despite unequal time and burden.","layers":["LEXICON","EQUALITY","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"equal","rationale":"‘You made them equal to us’ is default because it retains the workers’ own status language rather than reducing equality to money alone. ‘Paid the same’ foregrounds wages, while ‘same level’ foregrounds rank.","evidence":{"external":null,"internal":null},"options":[{"id":"equal","text":"you made them equal to us","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"same","text":"you paid them the same as us","description":"Economic sense explicit","isDefault":false,"witnesses":null},{"id":"level","text":"you put them on the same level as us","description":"Status force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Heat","book":"Matthew","chapter":20,"decisionKey":"mt20Heat","source":{"greekPresented":"τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What did the first workers bear?","summary":"Kaustōn is scorching heat, often a hot drying wind; baros is the day’s weight or burden.","layers":["LEXICON","IMAGE","LABOR","TRANSLATION"],"confidence":"high","defaultOptionId":"burden","rationale":"‘The burden of the day and the scorching heat’ is default because it preserves both the day’s weight and kaustōn’s searing heat. The alternatives expose the images or expand the hardship.","evidence":{"external":null,"internal":null},"options":[{"id":"burden","text":"the burden of the day and the scorching heat","description":"Project default · both nouns direct","isDefault":true,"witnesses":null},{"id":"weight","text":"the day’s weight and burning heat","description":"Images exposed","isDefault":false,"witnesses":null},{"id":"hardship","text":"the hardship of the whole day in the heat","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Friend","book":"Matthew","chapter":20,"decisionKey":"mt20Friend","source":{"greekPresented":"ἑταῖρε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the owner address the complainant?","summary":"Hetairos means companion or associate. In Matthew it can sound formally courteous while carrying warning.","layers":["LEXICON","ADDRESS","CONFLICT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"companion","rationale":"‘Companion’ is default because hetairos denotes an associate and retains Matthew’s courteous yet warning tone. ‘Friend’ is traditional, while ‘fellow worker’ contextualizes the relationship too narrowly.","evidence":{"external":null,"internal":null},"options":[{"id":"companion","text":"Companion","description":"Project default · relational term","isDefault":true,"witnesses":null},{"id":"friend","text":"Friend","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"fellow","text":"Fellow worker","description":"Contextual force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20EvilEye","book":"Matthew","chapter":20,"decisionKey":"mt20EvilEye","source":{"greekPresented":"ὁ ὀφθαλμός σου πονηρός ἐστιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the ‘evil eye’ mean here?","summary":"The Semitic idiom links an evil eye with envy, resentment, or stinginess toward another’s good fortune.","layers":["IDIOM","ENVY","GENEROSITY","TRANSLATION"],"confidence":"high","defaultOptionId":"evil","rationale":"‘Is your eye evil because I am good?’ is default because it preserves the Semitic idiom and the sharp evil-good contrast. ‘Envious’ explains the idiom, while ‘resent my generosity’ naturalizes the whole question.","evidence":{"external":null,"internal":null},"options":[{"id":"evil","text":"is your eye evil because I am good?","description":"Project default · idiom preserved","isDefault":true,"witnesses":null},{"id":"envious","text":"are you envious because I am generous?","description":"Meaning foregrounded","isDefault":false,"witnesses":null},{"id":"resent","text":"do you resent my generosity?","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Verse16","book":"Matthew","chapter":20,"decisionKey":"mt20Verse16","source":{"greekPresented":"[πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the parable end with ‘many called, few chosen’?","summary":"The earliest witnesses end with the first-last reversal. The maxim is ancient but is securely present in Matthew 22:14 and was likely copied here.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The shorter ending is default because the earliest witnesses stop after the first-last reversal. The added maxim is securely present at Matthew 22:14, providing a transparent source for harmonization.","evidence":{"external":"Omit maxim: א, B, L, Z, 085 and Sahidic Coptic; include: C, D, W, Θ, family 1, 33 and the broad later tradition.","internal":"‘Many called, few chosen’ sounds like a memorable conclusion and could easily migrate here from 22:14. Its omission from multiple early streams is difficult to explain if original."},"options":[{"id":"omit","text":"So the last will be first, and the first last","description":"Project default · earliest shorter form","isDefault":true,"witnesses":"ends ἔσχατοι καὶ οἱ ἔσχατοι πρῶτοι · א, B, L, Z, 085"},{"id":"include","text":"So the last will be first, and the first last; for many are called, but few chosen","description":"Later expanded form","isDefault":false,"witnesses":"adds πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί · C, D, W, Θ, f¹, 33, later tradition"},{"id":"open","text":"So the last will be first, and the first last [for many are called, but few chosen]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · maxim bracketed"}],"revisionHistory":[]},
{"id":"matthew.20.mt20GoingUp","book":"Matthew","chapter":20,"decisionKey":"mt20GoingUp","source":{"greekPresented":"ἀναβαίνων ... κατ’ ἰδίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the journey to Jerusalem framed?","summary":"Going ‘up’ reflects both elevation and pilgrimage; kat’ idian means privately or apart from the crowd.","layers":["GRAMMAR","GEOGRAPHY","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"up","rationale":"‘Going up to Jerusalem, took the Twelve aside privately’ is default because it retains both ascent and separation from the crowd. ‘Ascending’ foregrounds elevation, while ‘on the road up’ expands the scene.","evidence":{"external":null,"internal":null},"options":[{"id":"up","text":"going up to Jerusalem, took the Twelve aside privately","description":"Project default · both features","isDefault":true,"witnesses":null},{"id":"ascending","text":"ascending toward Jerusalem, separated the Twelve","description":"Movement foregrounded","isDefault":false,"witnesses":null},{"id":"road","text":"on the road up to Jerusalem, took the Twelve aside","description":"Natural narrative","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Handed","book":"Matthew","chapter":20,"decisionKey":"mt20Handed","source":{"greekPresented":"παραδοθήσεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will happen to the Son of Man?","summary":"The passive can mean be handed over, delivered up, or betrayed; the agents are named immediately afterward.","layers":["GRAMMAR","PASSION","TRANSLATION"],"confidence":"high","defaultOptionId":"handed","rationale":"‘Will be handed over’ is default because the passive paradidōmi leaves betrayal, arrest, and transfer within its broad force. ‘Delivered up’ is formal, while ‘betrayed’ foregrounds personal treachery.","evidence":{"external":null,"internal":null},"options":[{"id":"handed","text":"will be handed over","description":"Project default · broad passive","isDefault":true,"witnesses":null},{"id":"delivered","text":"will be delivered up","description":"Formal judicial English","isDefault":false,"witnesses":null},{"id":"betrayed","text":"will be betrayed into the hands of","description":"Personal treachery foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Condemn","book":"Matthew","chapter":20,"decisionKey":"mt20Condemn","source":{"greekPresented":"κατακρινοῦσιν αὐτὸν θανάτῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What sentence will the leaders impose?","summary":"The construction says they will condemn him ‘to death,’ formally judging him liable to die.","layers":["LEXICON","LAW","PASSION","TRANSLATION"],"confidence":"high","defaultOptionId":"death","rationale":"‘Will condemn him to death’ is default because it directly renders the judicial verb and sentence. ‘Sentence him’ is legal English, while ‘judge him worthy’ expands liability.","evidence":{"external":null,"internal":null},"options":[{"id":"death","text":"will condemn him to death","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"sentence","text":"will sentence him to death","description":"Legal English","isDefault":false,"witnesses":null},{"id":"judge","text":"will judge him worthy of death","description":"Force expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Gentiles","book":"Matthew","chapter":20,"decisionKey":"mt20Gentiles","source":{"greekPresented":"τοῖς ἔθνεσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To whom will Jesus be handed over?","summary":"Ethnē means nations or peoples; in Judean speech it commonly refers to non-Judeans or Gentiles.","layers":["LEXICON","CULTURE","PASSION","TRANSLATION"],"confidence":"moderate","defaultOptionId":"nations","rationale":"‘To the nations’ is default because ethnē preserves the base collective noun and Judean perspective. ‘Gentiles’ names the historical category, while ‘foreign peoples’ foregrounds social distance.","evidence":{"external":null,"internal":null},"options":[{"id":"nations","text":"to the nations","description":"Project default · base noun","isDefault":true,"witnesses":null},{"id":"gentiles","text":"to the Gentiles","description":"Historical category","isDefault":false,"witnesses":null},{"id":"foreigners","text":"to the foreign peoples","description":"Social perspective","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Mock","book":"Matthew","chapter":20,"decisionKey":"mt20Mock","source":{"greekPresented":"ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How direct should the three abuses remain?","summary":"The infinitives name mockery, flogging, and crucifixion without softening.","layers":["LEXICON","VIOLENCE","PASSION","TRANSLATION"],"confidence":"high","defaultOptionId":"direct","rationale":"‘To mock and flog and crucify him’ is default because all three infinitives remain direct and equally weighted. ‘Scourge’ is formal, while the expanded option interprets each abuse.","evidence":{"external":null,"internal":null},"options":[{"id":"direct","text":"to mock and flog and crucify him","description":"Project default · three verbs direct","isDefault":true,"witnesses":null},{"id":"scourge","text":"to ridicule, scourge, and crucify him","description":"Formal English","isDefault":false,"witnesses":null},{"id":"abuse","text":"to humiliate him, whip him, and put him on a cross","description":"Actions expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20ThirdDay","book":"Matthew","chapter":20,"decisionKey":"mt20ThirdDay","source":{"greekPresented":"τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the resurrection prediction be voiced?","summary":"The passive egerthēsetai is ‘will be raised,’ without naming the acting agent in the clause.","layers":["GRAMMAR","RESURRECTION","TRANSLATION"],"confidence":"high","defaultOptionId":"raised","rationale":"‘On the third day he will be raised’ is default because it preserves the passive without naming the acting agent. ‘Will rise’ is natural intransitive English, while ‘awakened’ exposes the verb image.","evidence":{"external":null,"internal":null},"options":[{"id":"raised","text":"on the third day he will be raised","description":"Project default · passive retained","isDefault":true,"witnesses":null},{"id":"rise","text":"on the third day he will rise","description":"Intransitive English","isDefault":false,"witnesses":null},{"id":"awakened","text":"on the third day he will be awakened","description":"Verb image exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Mother","book":"Matthew","chapter":20,"decisionKey":"mt20Mother","source":{"greekPresented":"ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who approaches Jesus with the request?","summary":"Matthew identifies the mother of Zebedee’s sons; the sons participate in the exchange that follows.","layers":["GRAMMAR","FAMILY","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"mother","rationale":"‘The mother of the sons of Zebedee’ is default because it retains Matthew’s full identification without adding the sons to the initial approach. The alternatives compress the phrase or make later participation explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"mother","text":"the mother of the sons of Zebedee","description":"Project default · full identification","isDefault":true,"witnesses":null},{"id":"zebedee","text":"Zebedee’s sons’ mother","description":"Compact English","isDefault":false,"witnesses":null},{"id":"family","text":"the mother, together with Zebedee’s sons","description":"Participation explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Worship","book":"Matthew","chapter":20,"decisionKey":"mt20Worship","source":{"greekPresented":"προσκυνοῦσα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What gesture does the mother make?","summary":"Proskyneō means bow down or prostrate oneself; context determines whether English calls it homage or worship.","layers":["LEXICON","BODY","HONOR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"bowing","rationale":"‘Bowing before him’ is default because proskyneō clearly describes the physical act without deciding whether English should call it homage or worship. Those alternatives foreground social or theological significance.","evidence":{"external":null,"internal":null},"options":[{"id":"bowing","text":"bowing before him","description":"Project default · physical act","isDefault":true,"witnesses":null},{"id":"homage","text":"paying him homage","description":"Social-religious force","isDefault":false,"witnesses":null},{"id":"worshiping","text":"worshiping him","description":"Traditional theological rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Request","book":"Matthew","chapter":20,"decisionKey":"mt20Request","source":{"greekPresented":"θέλω ἵνα ... καθίσωσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How direct is the mother’s request?","summary":"The wording is literally ‘I want that these two sons of mine may sit...’","layers":["GRAMMAR","DESIRE","AUTHORITY","TRANSLATION"],"confidence":"high","defaultOptionId":"want","rationale":"‘I want these two sons of mine to sit’ is default because it preserves the request’s unusually direct desire construction. ‘Grant’ recasts it as a petition, while ‘appoint’ foregrounds Jesus’ authority.","evidence":{"external":null,"internal":null},"options":[{"id":"want","text":"I want these two sons of mine to sit","description":"Project default · direct desire","isDefault":true,"witnesses":null},{"id":"grant","text":"Grant that these two sons of mine may sit","description":"Petition form","isDefault":false,"witnesses":null},{"id":"appoint","text":"Appoint my two sons to sit","description":"Authority foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Cup","book":"Matthew","chapter":20,"decisionKey":"mt20Cup","source":{"greekPresented":"πιεῖν τὸ ποτήριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does drinking the cup signify?","summary":"The cup is an image for the suffering or destiny assigned to Jesus and shared by his disciples.","layers":["IMAGE","SUFFERING","DISCIPLESHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"cup","rationale":"‘Drink the cup that I am about to drink’ is default because it preserves the scriptural destiny-and-suffering metaphor. ‘Share the suffering’ explains it, while ‘cup of my coming destiny’ interprets within the image.","evidence":{"external":null,"internal":null},"options":[{"id":"cup","text":"drink the cup that I am about to drink","description":"Project default · metaphor preserved","isDefault":true,"witnesses":null},{"id":"suffering","text":"share the suffering I am about to undergo","description":"Meaning foregrounded","isDefault":false,"witnesses":null},{"id":"destiny","text":"drink the cup of my coming destiny","description":"Metaphor interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20BaptismClause","book":"Matthew","chapter":20,"decisionKey":"mt20BaptismClause","source":{"greekPresented":"[καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus also mention being baptized with his baptism?","summary":"The shortest early form speaks only of the cup. A longer form adds Mark 10:38–39’s baptism image in both question and answer.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The cup-only wording is default because it has strong early and diverse support. The baptism language closely matches Mark 10:38–39 and appears in several expanded forms.","evidence":{"external":"Cup only: א, B, D, L, Z, Θ, 085 and broad early versions; cup plus baptism: C, E, K, W, Γ, Δ and the later Greek tradition.","internal":"Synoptic harmonization explains the addition in both question and answer. The shorter Matthean form remains fully coherent without it."},"options":[{"id":"omit","text":"You will indeed drink my cup","description":"Project default · shorter early form","isDefault":true,"witnesses":"τὸ ποτήριον ... πίεσθε · א, B, D, L, Z, Θ, 085"},{"id":"include","text":"You will drink my cup and be baptized with the baptism with which I am baptized","description":"Later harmonized form","isDefault":false,"witnesses":"adds τὸ βάπτισμα ... βαπτισθήσεσθε · C, E, K, W, Γ, Δ, later tradition"},{"id":"open","text":"You will drink my cup [and share my baptism]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · baptism image bracketed"}],"revisionHistory":[]},
{"id":"matthew.20.mt20Prepared","book":"Matthew","chapter":20,"decisionKey":"mt20Prepared","source":{"greekPresented":"οἷς ἡτοίμασται ὑπὸ τοῦ πατρός μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"For whom are the seats reserved?","summary":"The passive says the places have been prepared by the Father for particular recipients, without identifying them.","layers":["GRAMMAR","DIVINE_WILL","KINGSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"prepared","rationale":"‘For those for whom it has been prepared by my Father’ is default because it preserves the passive and leaves the recipients unidentified. ‘Reserved’ is natural English, while ‘appointed’ foregrounds selection.","evidence":{"external":null,"internal":null},"options":[{"id":"prepared","text":"for those for whom it has been prepared by my Father","description":"Project default · passive retained","isDefault":true,"witnesses":null},{"id":"reserved","text":"for those my Father has reserved them for","description":"Natural English","isDefault":false,"witnesses":null},{"id":"appointed","text":"for those appointed by my Father","description":"Selection foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Indignant","book":"Matthew","chapter":20,"decisionKey":"mt20Indignant","source":{"greekPresented":"ἠγανάκτησαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the other ten react?","summary":"Aganakteō expresses strong displeasure, indignation, or resentment.","layers":["LEXICON","EMOTION","COMMUNITY","TRANSLATION"],"confidence":"high","defaultOptionId":"indignant","rationale":"‘Became indignant about the two brothers’ is default because aganakteō names strong displeasure without reducing it to generic anger. ‘Angry’ is plain English, while ‘resentment’ foregrounds relational rivalry.","evidence":{"external":null,"internal":null},"options":[{"id":"indignant","text":"became indignant about the two brothers","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"angry","text":"grew angry with the two brothers","description":"Plain English","isDefault":false,"witnesses":null},{"id":"resentful","text":"felt resentment toward the two brothers","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Rulers","book":"Matthew","chapter":20,"decisionKey":"mt20Rulers","source":{"greekPresented":"κατακυριεύουσιν ... κατεξουσιάζουσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the nations’ leaders exercise power?","summary":"Both verbs carry the force of ruling down over others and exercising authority against or upon them.","layers":["LEXICON","POWER","KINGSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"lord","rationale":"‘Lord it over them ... exercise authority over them’ is default because both compound verbs retain downward, dominating force. ‘Dominate and control’ makes the power dynamic explicit, while ‘rule and wield power’ is smoother.","evidence":{"external":null,"internal":null},"options":[{"id":"lord","text":"lord it over them, and the great exercise authority over them","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"dominate","text":"dominate them, and their great ones control them","description":"Power dynamic explicit","isDefault":false,"witnesses":null},{"id":"rule","text":"rule over them, and their leaders wield power over them","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Servant","book":"Matthew","chapter":20,"decisionKey":"mt20Servant","source":{"greekPresented":"διάκονος ... δοῦλος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ two service terms be distinguished?","summary":"Diakonos is a servant or attendant; doulos is an enslaved person or bondservant, the stronger term.","layers":["LEXICON","SERVICE","STATUS","TRANSLATION"],"confidence":"high","defaultOptionId":"distinguish","rationale":"‘Servant ... enslaved one’ is default because it preserves the escalation from diakonos to the stronger doulos. Rendering both ‘servant’ erases it, while ‘minister ... bondservant’ uses traditional distinctions.","evidence":{"external":null,"internal":null},"options":[{"id":"distinguish","text":"servant ... enslaved one","description":"Project default · distinction preserved","isDefault":true,"witnesses":null},{"id":"servants","text":"servant ... servant","description":"Smooth English","isDefault":false,"witnesses":null},{"id":"minister","text":"minister ... bondservant","description":"Traditional distinction","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Ransom","book":"Matthew","chapter":20,"decisionKey":"mt20Ransom","source":{"greekPresented":"λύτρον ἀντὶ πολλῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should ‘ransom for many’ be rendered?","summary":"Lytron is a release-price; anti means in place of or in exchange for. ‘Many’ is the stated beneficiary group.","layers":["LEXICON","SUBSTITUTION","REDEMPTION","TRANSLATION"],"confidence":"high","defaultOptionId":"ransom","rationale":"‘His life as a ransom in place of many’ is default because lytron names a release-price and anti retains exchange or substitution. ‘Release-price’ unpacks the noun, while ‘to set many free’ foregrounds result.","evidence":{"external":null,"internal":null},"options":[{"id":"ransom","text":"his life as a ransom in place of many","description":"Project default · exchange force visible","isDefault":true,"witnesses":null},{"id":"release","text":"his life as the release-price for many","description":"Noun unpacked","isDefault":false,"witnesses":null},{"id":"free","text":"his life to set many free","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Jericho","book":"Matthew","chapter":20,"decisionKey":"mt20Jericho","source":{"greekPresented":"ἐκπορευομένων αὐτῶν ἀπὸ Ἰεριχὼ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the healing occur?","summary":"Matthew locates the encounter as Jesus and the disciples are going out from Jericho.","layers":["GRAMMAR","GEOGRAPHY","NARRATIVE","TRANSLATION"],"confidence":"high","defaultOptionId":"leaving","rationale":"‘As they were going out from Jericho’ is default because it directly preserves Matthew’s location and ongoing departure. ‘Departed Jericho’ is compact, while ‘road leading out’ expands the scene.","evidence":{"external":null,"internal":null},"options":[{"id":"leaving","text":"as they were going out from Jericho","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"departing","text":"while they departed Jericho","description":"Compact English","isDefault":false,"witnesses":null},{"id":"road","text":"on the road leading out of Jericho","description":"Scene expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20SonDavid","book":"Matthew","chapter":20,"decisionKey":"mt20SonDavid","source":{"greekPresented":"κύριε, ἐλέησον ἡμᾶς, υἱὸς Δαυίδ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the blind men’s address sound?","summary":"‘Son of David’ is a royal-messianic title, while Kyrie can mean Lord or sir in direct address.","layers":["LEXICON","KINGSHIP","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"lord","rationale":"‘Lord, have mercy on us, Son of David’ is default because it preserves both direct address and the royal-messianic title. ‘Sir’ lowers the address, while ‘David’s royal Son’ explains the title.","evidence":{"external":null,"internal":null},"options":[{"id":"lord","text":"Lord, have mercy on us, Son of David!","description":"Project default · title retained","isDefault":true,"witnesses":null},{"id":"sir","text":"Sir, show us mercy—Son of David!","description":"Social address","isDefault":false,"witnesses":null},{"id":"king","text":"Have mercy on us, David’s royal Son!","description":"Messianic force explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Rebuked","book":"Matthew","chapter":20,"decisionKey":"mt20Rebuked","source":{"greekPresented":"ἐπετίμησεν αὐτοῖς ὁ ὄχλος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the crowd do to the blind men?","summary":"Epitimaō is a strong corrective verb: rebuke, warn sternly, or order someone to stop.","layers":["LEXICON","CONFLICT","TRANSLATION"],"confidence":"high","defaultOptionId":"rebuked","rationale":"‘The crowd rebuked them so that they would be silent’ is default because epitimaō retains strong correction and the purpose clause. ‘Sternly ordered’ expands the force, while ‘scolded’ is colloquial.","evidence":{"external":null,"internal":null},"options":[{"id":"rebuked","text":"the crowd rebuked them so that they would be silent","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"stern","text":"the crowd sternly ordered them to be quiet","description":"Force expanded","isDefault":false,"witnesses":null},{"id":"scolded","text":"the crowd scolded them into silence","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20OpenEyes","book":"Matthew","chapter":20,"decisionKey":"mt20OpenEyes","source":{"greekPresented":"ἵνα ἀνοιγῶσιν οἱ ὀφθαλμοὶ ἡμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What exactly do the blind men request?","summary":"The passive wish is literally that ‘our eyes may be opened.’","layers":["GRAMMAR","HEALING","BODY","TRANSLATION"],"confidence":"high","defaultOptionId":"opened","rationale":"‘That our eyes may be opened’ is default because it preserves the blind men’s passive wording and bodily image. ‘That we may see’ gives the result, while ‘sight may be restored’ interprets healing.","evidence":{"external":null,"internal":null},"options":[{"id":"opened","text":"that our eyes may be opened","description":"Project default · passive retained","isDefault":true,"witnesses":null},{"id":"see","text":"that we may see","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"sight","text":"that our sight may be restored","description":"Healing sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.20.mt20Compassion","book":"Matthew","chapter":20,"decisionKey":"mt20Compassion","source":{"greekPresented":"σπλαγχνισθείς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What moves Jesus before he touches their eyes?","summary":"The verb describes visceral compassion—being moved in one’s inward parts.","layers":["LEXICON","EMOTION","MERCY","TRANSLATION"],"confidence":"high","defaultOptionId":"moved","rationale":"‘Moved with compassion’ is default because splanchnizomai depicts mercy arising viscerally from within Jesus before touch. ‘Deep compassion’ makes intensity explicit, while ‘taking pity’ is natural but less bodily.","evidence":{"external":null,"internal":null},"options":[{"id":"moved","text":"moved with compassion","description":"Project default · inward movement","isDefault":true,"witnesses":null},{"id":"deep","text":"feeling deep compassion","description":"Intensity explicit","isDefault":false,"witnesses":null},{"id":"pity","text":"taking pity on them","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Approached","book":"Matthew","chapter":21,"decisionKey":"mt21Approached","source":{"greekPresented":"ὅτε ἤγγισαν εἰς Ἱεροσόλυμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the Jerusalem approach begin?","summary":"The plural verb includes Jesus and the traveling group as they draw near to the city.","layers":["GRAMMAR","GEOGRAPHY","TRANSLATION"],"confidence":"high","defaultOptionId":"approached","rationale":"‘When they approached Jerusalem’ is default because the plural verb retains Jesus and the traveling group as a unit. ‘Drew near’ is traditional, while ‘neared’ is more compact.","evidence":{"external":null,"internal":null},"options":[{"id":"approached","text":"when they approached Jerusalem","description":"Project default · group retained","isDefault":true,"witnesses":null},{"id":"drew","text":"when they drew near to Jerusalem","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"neared","text":"as they neared Jerusalem","description":"Compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Bethphage","book":"Matthew","chapter":21,"decisionKey":"mt21Bethphage","source":{"greekPresented":"Βηθφαγὴ ... Ὄρος τῶν Ἐλαιῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the location be presented?","summary":"Bethphage is a village near Jerusalem on or by the Mount of Olives.","layers":["GEOGRAPHY","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"bethphage","rationale":"‘Came to Bethphage, toward the Mount of Olives’ is default because it preserves the directional preposition without overstating the village’s exact position. The alternatives naturalize or generalize the geography.","evidence":{"external":null,"internal":null},"options":[{"id":"bethphage","text":"came to Bethphage, toward the Mount of Olives","description":"Project default · preposition retained","isDefault":true,"witnesses":null},{"id":"mount","text":"reached Bethphage on the Mount of Olives","description":"Natural geography","isDefault":false,"witnesses":null},{"id":"near","text":"came to Bethphage near the Mount of Olives","description":"Location generalized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21DonkeyColt","book":"Matthew","chapter":21,"decisionKey":"mt21DonkeyColt","source":{"greekPresented":"ὄνον δεδεμένην καὶ πῶλον μετ’ αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What animals do the disciples find?","summary":"Matthew explicitly names a tied female donkey and a colt with her.","layers":["GRAMMAR","ANIMALS","PROPHECY","TRANSLATION"],"confidence":"high","defaultOptionId":"donkey","rationale":"‘A donkey tied and a colt with her’ is default because Matthew explicitly names both animals and their relationship. ‘Mother donkey’ explains the relation, while ‘two animals’ foregrounds number.","evidence":{"external":null,"internal":null},"options":[{"id":"donkey","text":"a donkey tied and a colt with her","description":"Project default · both animals","isDefault":true,"witnesses":null},{"id":"mother","text":"a tethered mother donkey with her colt","description":"Relationship explicit","isDefault":false,"witnesses":null},{"id":"animals","text":"two animals—a donkey and her colt","description":"Number foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Need","book":"Matthew","chapter":21,"decisionKey":"mt21Need","source":{"greekPresented":"ὁ κύριος αὐτῶν χρείαν ἔχει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the disciples to say?","summary":"The compact phrase is literally ‘the lord has need of them’; kyrios may function as master or Lord.","layers":["LEXICON","CHRISTOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"lord","rationale":"‘The Lord has need of them’ is default because it retains kyrios and the compact need construction. ‘Their master’ favors a possessive reading, while ‘needs them’ is smoother English.","evidence":{"external":null,"internal":null},"options":[{"id":"lord","text":"The Lord has need of them","description":"Project default · title retained","isDefault":true,"witnesses":null},{"id":"master","text":"Their master needs them","description":"Possessive reading","isDefault":false,"witnesses":null},{"id":"needs","text":"The Lord needs them","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Fulfill","book":"Matthew","chapter":21,"decisionKey":"mt21Fulfill","source":{"greekPresented":"ἵνα πληρωθῇ τὸ ῥηθέν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew frame the prophetic citation?","summary":"The passive says the spoken word happened so that it might be filled or fulfilled.","layers":["GRAMMAR","PROPHECY","TRANSLATION"],"confidence":"high","defaultOptionId":"fulfilled","rationale":"‘So that what was spoken through the prophet might be fulfilled’ is default because it preserves Matthew’s standard fulfillment formula and passive. ‘Filled up’ exposes the verb image, while ‘bring ... into reality’ expands it.","evidence":{"external":null,"internal":null},"options":[{"id":"fulfilled","text":"so that what was spoken through the prophet might be fulfilled","description":"Project default · formula retained","isDefault":true,"witnesses":null},{"id":"filled","text":"so that the word spoken through the prophet might be filled up","description":"Verb image","isDefault":false,"witnesses":null},{"id":"realized","text":"to bring the prophet’s saying into reality","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Meek","book":"Matthew","chapter":21,"decisionKey":"mt21Meek","source":{"greekPresented":"πραΰς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Zion’s king described?","summary":"Praus can mean gentle, meek, or non-coercive rather than weak.","layers":["LEXICON","KINGSHIP","TRANSLATION"],"confidence":"moderate","defaultOptionId":"gentle","rationale":"‘Gentle’ is default because praus describes non-coercive strength in natural English. ‘Meek’ is traditional, while ‘humble and unthreatening’ expands the posture.","evidence":{"external":null,"internal":null},"options":[{"id":"gentle","text":"gentle","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"meek","text":"meek","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"humble","text":"humble and unthreatening","description":"Force expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Garments","book":"Matthew","chapter":21,"decisionKey":"mt21Garments","source":{"greekPresented":"τὰ ἱμάτια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do people place on the animals and road?","summary":"Himatia are outer garments or cloaks, substantial pieces of clothing.","layers":["LEXICON","MATERIAL_CULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"garments","rationale":"‘Outer garments’ is default because himatia are substantial outer clothing rather than generic fabric. ‘Cloaks’ is natural English, while ‘robes’ adds formal imagery.","evidence":{"external":null,"internal":null},"options":[{"id":"garments","text":"outer garments","description":"Project default · clothing type","isDefault":true,"witnesses":null},{"id":"cloaks","text":"cloaks","description":"Natural English","isDefault":false,"witnesses":null},{"id":"robes","text":"robes","description":"Formal imagery","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21SatThem","book":"Matthew","chapter":21,"decisionKey":"mt21SatThem","source":{"greekPresented":"ἐπεκάθισεν ἐπάνω αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the plural ‘them’ refer to when Jesus sits?","summary":"The nearest plural can be the garments placed on the animals, though Matthew’s compressed wording leaves the two animals in view.","layers":["GRAMMAR","REFERENCE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"garments","rationale":"‘He sat upon the garments’ is default because the garments are the nearest natural plural referent, while Matthew’s compressed syntax leaves the animals in view. The alternatives preserve ambiguity or resolve it to the colt.","evidence":{"external":null,"internal":null},"options":[{"id":"garments","text":"he sat upon the garments","description":"Project default · natural referent","isDefault":true,"witnesses":null},{"id":"animals","text":"he sat upon them","description":"Plural ambiguity preserved","isDefault":false,"witnesses":null},{"id":"colt","text":"he sat upon the colt","description":"Narrative resolution","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Spread","book":"Matthew","chapter":21,"decisionKey":"mt21Spread","source":{"greekPresented":"ἔστρωσαν ... ἐν τῇ ὁδῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the crowd do with its garments and branches?","summary":"Strōnnumi means spread, strew, or lay down as a covering on the road.","layers":["LEXICON","IMAGE","KINGSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"spread","rationale":"‘Spread them on the road’ is default because strōnnumi directly describes laying a covering. ‘Laid across’ is natural, while ‘carpeted’ interprets the ceremonial effect.","evidence":{"external":null,"internal":null},"options":[{"id":"spread","text":"spread them on the road","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"laid","text":"laid them across the road","description":"Natural English","isDefault":false,"witnesses":null},{"id":"carpet","text":"carpeted the road with them","description":"Ceremonial effect","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Hosanna","book":"Matthew","chapter":21,"decisionKey":"mt21Hosanna","source":{"greekPresented":"ὡσαννὰ τῷ υἱῷ Δαυίδ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Hosanna be handled?","summary":"Hosanna transliterates a Hebrew/Aramaic plea meaning ‘save, please,’ which also became a shout of praise.","layers":["LANGUAGE","KINGSHIP","WORSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"hosanna","rationale":"‘Hosanna to the Son of David’ is default because it preserves the historical liturgical cry and royal title. ‘Save, please’ gives its source meaning, while ‘Praise’ reflects later liturgical force.","evidence":{"external":null,"internal":null},"options":[{"id":"hosanna","text":"Hosanna to the Son of David!","description":"Project default · historical cry retained","isDefault":true,"witnesses":null},{"id":"save","text":"Save, please, Son of David!","description":"Source meaning","isDefault":false,"witnesses":null},{"id":"praise","text":"Praise to David’s Son!","description":"Liturgical development","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Highest","book":"Matthew","chapter":21,"decisionKey":"mt21Highest","source":{"greekPresented":"ὡσαννὰ ἐν τοῖς ὑψίστοις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the final Hosanna sound?","summary":"The plural ‘highest places’ can point to the heavens or the heavenly assembly.","layers":["GRAMMAR","HEAVEN","WORSHIP","TRANSLATION"],"confidence":"moderate","defaultOptionId":"highest","rationale":"‘Hosanna in the highest places’ is default because it retains the Greek plural and leaves heaven or the heavenly assembly open. Singular ‘highest heaven’ is idiomatic, while ‘highest realms’ expands the image.","evidence":{"external":null,"internal":null},"options":[{"id":"highest","text":"Hosanna in the highest places!","description":"Project default · plural retained","isDefault":true,"witnesses":null},{"id":"highestheaven","text":"Hosanna in the highest heaven!","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"above","text":"Let the highest realms cry, Save!","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Shaken","book":"Matthew","chapter":21,"decisionKey":"mt21Shaken","source":{"greekPresented":"ἐσείσθη πᾶσα ἡ πόλις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jerusalem react?","summary":"Seiō means shake or quake; the whole city is portrayed as being convulsed by the arrival.","layers":["LEXICON","IMAGE","COMMUNITY","TRANSLATION"],"confidence":"high","defaultOptionId":"shaken","rationale":"‘The whole city was shaken’ is default because seiō portrays Jerusalem as convulsed by the arrival. ‘Stirred up’ foregrounds social reaction, while ‘uproar’ expands the result.","evidence":{"external":null,"internal":null},"options":[{"id":"shaken","text":"the whole city was shaken","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"stirred","text":"the whole city was stirred up","description":"Social reaction","isDefault":false,"witnesses":null},{"id":"uproar","text":"the entire city went into an uproar","description":"Impact expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Prophet","book":"Matthew","chapter":21,"decisionKey":"mt21Prophet","source":{"greekPresented":"οὗτός ἐστιν ὁ προφήτης Ἰησοῦς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the crowd identify Jesus?","summary":"The title and name stand together: ‘the prophet Jesus, the one from Nazareth of Galilee.’","layers":["GRAMMAR","CHRISTOLOGY","GEOGRAPHY","TRANSLATION"],"confidence":"high","defaultOptionId":"prophet","rationale":"‘The prophet Jesus, the one from Nazareth of Galilee’ is default because it preserves the full title-name-origin identification. The alternatives naturalize order or foreground provenance.","evidence":{"external":null,"internal":null},"options":[{"id":"prophet","text":"This is the prophet Jesus, the one from Nazareth of Galilee","description":"Project default · full identification","isDefault":true,"witnesses":null},{"id":"jesus","text":"This is Jesus the prophet, from Nazareth in Galilee","description":"Natural order","isDefault":false,"witnesses":null},{"id":"nazareth","text":"This is the Nazareth prophet, Jesus of Galilee","description":"Origin foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21TempleText","book":"Matthew","chapter":21,"decisionKey":"mt21TempleText","source":{"greekPresented":"τὸ ἱερόν [τοῦ θεοῦ]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the text say ‘the temple’ or ‘the temple of God’?","summary":"The shorter wording has the strongest early support; ‘of God’ makes the temple’s ownership explicit and became widespread.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"temple","rationale":"The shorter ‘temple’ is default because it is supported by the strongest early witnesses. ‘Of God’ is an obvious reverential clarification of whose temple is meant.","evidence":{"external":"Temple: א, B, L and important early versional support; temple of God: C, D, W, Θ and the broad later tradition.","internal":"The narrative leaves ownership unmistakable, while adding ‘of God’ heightens the contrast with the robber-cave accusation. Accidental loss is less likely."},"options":[{"id":"temple","text":"Jesus entered the temple","description":"Project default · shorter early form","isDefault":true,"witnesses":"τὸ ἱερόν · א, B, L, early versions"},{"id":"god","text":"Jesus entered the temple of God","description":"Later expanded form","isDefault":false,"witnesses":"τὸ ἱερὸν τοῦ θεοῦ · C, D, W, Θ, broad later tradition"},{"id":"open","text":"Jesus entered the temple [of God]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · possessive bracketed"}],"revisionHistory":[]},
{"id":"matthew.21.mt21DroveOut","book":"Matthew","chapter":21,"decisionKey":"mt21DroveOut","source":{"greekPresented":"ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus do to the commerce?","summary":"Ekballō is forceful: cast, drive, or throw out; both sellers and buyers are removed.","layers":["LEXICON","AUTHORITY","TEMPLE","TRANSLATION"],"confidence":"high","defaultOptionId":"drove","rationale":"‘Drove out all those selling and buying’ is default because ekballō retains force and both sides of the commerce remain named. ‘Cast out’ is traditional, while ‘expelled’ is formal.","evidence":{"external":null,"internal":null},"options":[{"id":"drove","text":"drove out all those selling and buying","description":"Project default · force retained","isDefault":true,"witnesses":null},{"id":"cast","text":"cast out everyone selling and buying","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"expelled","text":"expelled the sellers and buyers","description":"Formal English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Money","book":"Matthew","chapter":21,"decisionKey":"mt21Money","source":{"greekPresented":"κολλυβιστῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who owns the overturned tables?","summary":"Kollybistai are money changers who exchange currency, especially for accepted coinage.","layers":["LEXICON","ECONOMY","TEMPLE","TRANSLATION"],"confidence":"high","defaultOptionId":"money","rationale":"‘Money changers’ is default because it is the established historical term for kollybistai. ‘Coin exchangers’ explains the function, while ‘currency dealers’ supplies a modern analogy.","evidence":{"external":null,"internal":null},"options":[{"id":"money","text":"money changers","description":"Project default · historical role","isDefault":true,"witnesses":null},{"id":"coin","text":"coin exchangers","description":"Function explicit","isDefault":false,"witnesses":null},{"id":"bankers","text":"currency dealers","description":"Modern analogy","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Robbers","book":"Matthew","chapter":21,"decisionKey":"mt21Robbers","source":{"greekPresented":"σπήλαιον λῃστῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What have they made the house of prayer?","summary":"Lēstēs is a robber or bandit, often violent—not merely a petty thief.","layers":["LEXICON","IMAGE","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"robbers","rationale":"‘A cave of robbers’ is default because it preserves both the hideout image and lēstēs’ force as robber or bandit. ‘Den of bandits’ is idiomatic, while ‘violent thieves’ expands severity.","evidence":{"external":null,"internal":null},"options":[{"id":"robbers","text":"a cave of robbers","description":"Project default · both images direct","isDefault":true,"witnesses":null},{"id":"den","text":"a den of bandits","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"hideout","text":"a hideout for violent thieves","description":"Force expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Children","book":"Matthew","chapter":21,"decisionKey":"mt21Children","source":{"greekPresented":"τοὺς παῖδας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who cries out in the temple?","summary":"Paides can mean children or young servants; the temple scene clearly presents young people echoing the crowd.","layers":["LEXICON","AGE","WORSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"children","rationale":"‘The children crying out in the temple’ is default because the scene clearly presents young people and does not require a male-only rendering. ‘Boys’ narrows gender, while ‘young people’ broadens age.","evidence":{"external":null,"internal":null},"options":[{"id":"children","text":"the children crying out in the temple","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"boys","text":"the boys shouting in the temple","description":"Age/gender specific","isDefault":false,"witnesses":null},{"id":"young","text":"the young people calling out in the temple","description":"Broader English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Indignant","book":"Matthew","chapter":21,"decisionKey":"mt21Indignant","source":{"greekPresented":"ἠγανάκτησαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the leaders react to the wonders and shouts?","summary":"The verb expresses strong displeasure or indignation.","layers":["LEXICON","EMOTION","CONFLICT","TRANSLATION"],"confidence":"high","defaultOptionId":"indignant","rationale":"‘They became indignant’ is default because aganakteō names strong displeasure precisely. ‘Angry’ is plain English, while ‘deeply resentful’ foregrounds relational hostility.","evidence":{"external":null,"internal":null},"options":[{"id":"indignant","text":"they became indignant","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"angry","text":"they grew angry","description":"Plain English","isDefault":false,"witnesses":null},{"id":"resentful","text":"they were deeply resentful","description":"Relational force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Praise","book":"Matthew","chapter":21,"decisionKey":"mt21Praise","source":{"greekPresented":"ἐκ στόματος νηπίων καὶ θηλαζόντων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"From whose mouths is praise prepared?","summary":"Nēpioi are infants or very young children; thēlazontes are nursing babies.","layers":["LEXICON","AGE","WORSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"infants","rationale":"‘From the mouth of infants and nursing babies’ is default because it preserves both age terms distinctly. ‘Little children and infants’ is natural English, while ‘babes and sucklings’ is traditional diction.","evidence":{"external":null,"internal":null},"options":[{"id":"infants","text":"from the mouth of infants and nursing babies","description":"Project default · age distinctions","isDefault":true,"witnesses":null},{"id":"children","text":"from the mouths of little children and infants","description":"Natural English","isDefault":false,"witnesses":null},{"id":"babes","text":"from the mouth of babes and sucklings","description":"Traditional diction","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Bethany","book":"Matthew","chapter":21,"decisionKey":"mt21Bethany","source":{"greekPresented":"ἐξῆλθεν ἔξω τῆς πόλεως εἰς Βηθανίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does Jesus spend the night?","summary":"He goes outside the city into Bethany and literally ‘lodges in the open/night’ there.","layers":["GRAMMAR","GEOGRAPHY","TRANSLATION"],"confidence":"high","defaultOptionId":"lodged","rationale":"‘Went outside the city to Bethany and lodged there’ is default because it retains departure, destination, and overnight lodging. ‘Spent the night’ is natural, while ‘stayed overnight’ expands the action.","evidence":{"external":null,"internal":null},"options":[{"id":"lodged","text":"went outside the city to Bethany and lodged there","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"night","text":"left the city for Bethany and spent the night there","description":"Natural English","isDefault":false,"witnesses":null},{"id":"camped","text":"went out to Bethany and stayed overnight","description":"Action expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Hungry","book":"Matthew","chapter":21,"decisionKey":"mt21Hungry","source":{"greekPresented":"ἐπείνασεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What prompts Jesus to approach the fig tree?","summary":"The aorist simply says he became hungry or was hungry in the morning.","layers":["GRAMMAR","BODY","TRANSLATION"],"confidence":"high","defaultOptionId":"hungry","rationale":"‘He became hungry’ is default because the aorist can present hunger as arising in the morning scene. ‘Was hungry’ is natural English, while ‘felt hunger’ foregrounds experience.","evidence":{"external":null,"internal":null},"options":[{"id":"hungry","text":"he became hungry","description":"Project default · eventive form","isDefault":true,"witnesses":null},{"id":"was","text":"he was hungry","description":"Natural English","isDefault":false,"witnesses":null},{"id":"felt","text":"he felt hunger","description":"Experience foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21FigTree","book":"Matthew","chapter":21,"decisionKey":"mt21FigTree","source":{"greekPresented":"συκῆν μίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the single fig tree be introduced?","summary":"The numeral can mean one or a certain single tree, drawing attention to it beside the road.","layers":["GRAMMAR","IMAGE","TRANSLATION"],"confidence":"high","defaultOptionId":"one","rationale":"‘Seeing one fig tree by the road’ is default because it keeps the numeral visible and focuses attention on the single tree. ‘A fig tree’ is natural, while ‘single’ foregrounds isolation.","evidence":{"external":null,"internal":null},"options":[{"id":"one","text":"seeing one fig tree by the road","description":"Project default · numeral visible","isDefault":true,"witnesses":null},{"id":"a","text":"seeing a fig tree beside the road","description":"Natural English","isDefault":false,"witnesses":null},{"id":"single","text":"noticing a single fig tree by the road","description":"Isolation foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21AgeNever","book":"Matthew","chapter":21,"decisionKey":"mt21AgeNever","source":{"greekPresented":"μηκέτι ... εἰς τὸν αἰῶνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How long will the tree remain fruitless?","summary":"The phrase is literally ‘no longer ... into the age,’ an emphatic enduring prohibition.","layers":["IDIOM","TIME","JUDGMENT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"age","rationale":"‘May fruit no longer come from you into the age’ is default because it preserves the emphatic age idiom. ‘Never ... again’ is idiomatic English, while ‘forever’ foregrounds duration.","evidence":{"external":null,"internal":null},"options":[{"id":"age","text":"May fruit no longer come from you into the age","description":"Project default · age idiom visible","isDefault":true,"witnesses":null},{"id":"never","text":"May fruit never come from you again","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"forever","text":"No fruit will come from you forever","description":"Duration foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Withered","book":"Matthew","chapter":21,"decisionKey":"mt21Withered","source":{"greekPresented":"ἐξηράνθη παραχρῆμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How quickly does the fig tree change?","summary":"Parachrēma means immediately or on the spot; xērainō means dry up or wither.","layers":["LEXICON","TIME","JUDGMENT","TRANSLATION"],"confidence":"high","defaultOptionId":"immediately","rationale":"‘The fig tree immediately withered’ is default because it directly preserves both the change and parachrēma’s immediacy. ‘Dried up on the spot’ exposes the images, while ‘shriveled’ is visual English.","evidence":{"external":null,"internal":null},"options":[{"id":"immediately","text":"the fig tree immediately withered","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"spot","text":"the fig tree dried up on the spot","description":"Images exposed","isDefault":false,"witnesses":null},{"id":"atonce","text":"at once the fig tree shriveled","description":"Visual English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Doubt","book":"Matthew","chapter":21,"decisionKey":"mt21Doubt","source":{"greekPresented":"πίστιν καὶ μὴ διακριθῆτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must accompany faith?","summary":"Diakrinō here is being divided within oneself—hesitating, doubting, or wavering.","layers":["LEXICON","INNER_LIFE","FAITH","TRANSLATION"],"confidence":"moderate","defaultOptionId":"divided","rationale":"‘Have trust and are not divided within yourselves’ is default because diakrinō retains the image of inward division. ‘Do not doubt’ is traditional, while ‘without wavering’ is compact.","evidence":{"external":null,"internal":null},"options":[{"id":"divided","text":"have trust and are not divided within yourselves","description":"Project default · verb image","isDefault":true,"witnesses":null},{"id":"doubt","text":"have faith and do not doubt","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"waver","text":"trust without wavering","description":"Compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Mountain","book":"Matthew","chapter":21,"decisionKey":"mt21Mountain","source":{"greekPresented":"ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is said to the mountain?","summary":"Both commands are passive: be lifted and be thrown into the sea.","layers":["GRAMMAR","IMAGE","FAITH","TRANSLATION"],"confidence":"high","defaultOptionId":"lifted","rationale":"‘Be lifted and thrown into the sea’ is default because both Greek commands are passive. ‘Move’ naturalizes the command, while ‘uprooted and cast’ expands the image.","evidence":{"external":null,"internal":null},"options":[{"id":"lifted","text":"Be lifted and thrown into the sea","description":"Project default · passives retained","isDefault":true,"witnesses":null},{"id":"move","text":"Move from here into the sea","description":"Natural English","isDefault":false,"witnesses":null},{"id":"uprooted","text":"Be uprooted and cast into the sea","description":"Image expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Authority","book":"Matthew","chapter":21,"decisionKey":"mt21Authority","source":{"greekPresented":"ἐν ποίᾳ ἐξουσίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the leaders challenge?","summary":"Exousia is authority, right, jurisdiction, or delegated power to act.","layers":["LEXICON","AUTHORITY","CONFLICT","TRANSLATION"],"confidence":"high","defaultOptionId":"authority","rationale":"‘By what authority are you doing these things?’ is default because exousia covers authorized right and power broadly. ‘What right’ stresses jurisdiction, while ‘whose power’ foregrounds source.","evidence":{"external":null,"internal":null},"options":[{"id":"authority","text":"By what authority are you doing these things?","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"right","text":"What right do you have to do these things?","description":"Legal force","isDefault":false,"witnesses":null},{"id":"power","text":"By whose power are you acting?","description":"Source foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21John","book":"Matthew","chapter":21,"decisionKey":"mt21John","source":{"greekPresented":"τὸ βάπτισμα τὸ Ἰωάννου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What aspect of John’s ministry does Jesus ask about?","summary":"The baptism ‘of John’ means John’s baptismal activity and the authority behind it.","layers":["GRAMMAR","BAPTISM","AUTHORITY","TRANSLATION"],"confidence":"high","defaultOptionId":"baptism","rationale":"‘The baptism of John—from where was it?’ is default because it preserves the compact question about John’s activity and authorization. The alternatives expand ministry or make authority explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"baptism","text":"The baptism of John—from where was it?","description":"Project default · compact Greek","isDefault":true,"witnesses":null},{"id":"ministry","text":"John’s baptismal ministry—where did it come from?","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"authority","text":"Who authorized John to baptize?","description":"Question’s force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Fear","book":"Matthew","chapter":21,"decisionKey":"mt21Fear","source":{"greekPresented":"φοβούμεθα τὸν ὄχλον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why will the leaders not answer ‘from humans’?","summary":"They fear the crowd because everyone holds John as a prophet.","layers":["LEXICON","POLITICS","CONFLICT","TRANSLATION"],"confidence":"high","defaultOptionId":"fear","rationale":"‘We fear the crowd’ is default because it directly states the leaders’ motive. ‘Are afraid of’ is natural English, while ‘the crowd will turn against us’ interprets the political consequence.","evidence":{"external":null,"internal":null},"options":[{"id":"fear","text":"we fear the crowd","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"afraid","text":"we are afraid of the crowd","description":"Natural English","isDefault":false,"witnesses":null},{"id":"risk","text":"the crowd will turn against us","description":"Political consequence","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21TwoSons","book":"Matthew","chapter":21,"decisionKey":"mt21TwoSons","source":{"greekPresented":"πρῶτος / ὕστερος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which son does the father’s will?","summary":"The manuscripts preserve three arrangements of the sons’ answers and the leaders’ response. Two coherent forms reverse which son appears first; a Western form keeps the actions but gives the seemingly wrong answer.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"firstno","rationale":"The first-no form is the working default because it has the broadest coherent support and preserves the natural force of repentance. The first-yes form is also ancient and coherent; the Western answer remains the hardest but least intelligible.","evidence":{"external":"First says no/then goes, answer ‘first’: א, C, L, W, Z, Δ, 0102, 0281, family 1, 33 and broad tradition. First says yes/does not go, answer ‘last’: B, Θ, family 13, 700 and versions. Western form: D and Old Latin.","internal":"Scribes could reorder the sons to make ‘first/last’ symbolism more explicit, while labels like first/other/last are exceptionally vulnerable to alteration. No single route explains every form with certainty."},"options":[{"id":"firstno","text":"The first said no, then went; the second said yes, but did not. They answer: The first","description":"Project default · broad coherent form","isDefault":true,"witnesses":"no→go / yes→not go / answer first · א, C, L, W, Z, Δ, 0102, 0281, f¹, 33"},{"id":"firstyes","text":"The first said yes, but did not; the second said no, then went. They answer: The last","description":"Ancient reversed order","isDefault":false,"witnesses":"yes→not go / no→go / answer last · B, Θ, f¹³, 700"},{"id":"western","text":"The first said no, then went; the second said yes, but did not. They answer: The last","description":"Difficult Western form","isDefault":false,"witnesses":"no→go / yes→not go / answer last · D, Old Latin"}],"revisionHistory":[]},
{"id":"matthew.21.mt21Regret","book":"Matthew","chapter":21,"decisionKey":"mt21Regret","source":{"greekPresented":"μεταμεληθεὶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What changes the son who first refuses?","summary":"Metamelomai means feel regret, reconsider, or change one’s concern—not the usual Matthean verb for repent.","layers":["LEXICON","INNER_LIFE","OBEDIENCE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"regretting","rationale":"‘Afterward, regretting it, he went’ is default because metamelomai marks changed concern or regret rather than Matthew’s usual repentance verb. ‘Changed his mind’ is natural, while ‘reconsidering’ stresses cognition.","evidence":{"external":null,"internal":null},"options":[{"id":"regretting","text":"afterward, regretting it, he went","description":"Project default · emotional turn","isDefault":true,"witnesses":null},{"id":"changed","text":"later he changed his mind and went","description":"Natural English","isDefault":false,"witnesses":null},{"id":"reconsidered","text":"after reconsidering, he went","description":"Cognitive turn","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21TaxCollectors","book":"Matthew","chapter":21,"decisionKey":"mt21TaxCollectors","source":{"greekPresented":"οἱ τελῶναι καὶ αἱ πόρναι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who enters the kingdom ahead of the leaders?","summary":"The paired groups are toll collectors and prostitutes—people treated as publicly compromised or impure.","layers":["LEXICON","CULTURE","KINGSHIP","TRANSLATION"],"confidence":"high","defaultOptionId":"toll","rationale":"‘Toll collectors and prostitutes’ is default because it preserves the historical revenue office and the paired public outcasts. ‘Tax collectors’ is familiar, while ‘despised revenue agents’ expands social force.","evidence":{"external":null,"internal":null},"options":[{"id":"toll","text":"toll collectors and prostitutes","description":"Project default · historical office","isDefault":true,"witnesses":null},{"id":"tax","text":"tax collectors and prostitutes","description":"Familiar English","isDefault":false,"witnesses":null},{"id":"outcasts","text":"the despised revenue agents and prostitutes","description":"Social force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Vineyard","book":"Matthew","chapter":21,"decisionKey":"mt21Vineyard","source":{"greekPresented":"ἀμπελῶνα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the housemaster plant in the second parable?","summary":"The vineyard imagery evokes both an agricultural estate and Israel’s prophetic symbolism.","layers":["LEXICON","AGRICULTURE","PROPHECY","TRANSLATION"],"confidence":"high","defaultOptionId":"vineyard","rationale":"‘Planted a vineyard’ is default because ampelōn directly names the cultivated site and preserves its prophetic resonance. ‘Vineyard estate’ foregrounds economics, while ‘field of vines’ exposes components.","evidence":{"external":null,"internal":null},"options":[{"id":"vineyard","text":"planted a vineyard","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"vineestate","text":"established a vineyard estate","description":"Economic setting","isDefault":false,"witnesses":null},{"id":"vines","text":"planted a field of vines","description":"Components exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Fence","book":"Matthew","chapter":21,"decisionKey":"mt21Fence","source":{"greekPresented":"φραγμὸν αὐτῷ περιέθηκεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What protection surrounds the vineyard?","summary":"Phragmos is a fence, wall, or hedge placed around the property.","layers":["LEXICON","AGRICULTURE","TRANSLATION"],"confidence":"moderate","defaultOptionId":"fence","rationale":"‘Put a fence around it’ is default because phragmos broadly covers an enclosing barrier without deciding its material. ‘Hedge’ favors vegetation, while ‘wall’ favors masonry.","evidence":{"external":null,"internal":null},"options":[{"id":"fence","text":"put a fence around it","description":"Project default · general","isDefault":true,"witnesses":null},{"id":"hedge","text":"set a hedge around it","description":"Agricultural image","isDefault":false,"witnesses":null},{"id":"wall","text":"built an enclosing wall","description":"Structural reading","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Winepress","book":"Matthew","chapter":21,"decisionKey":"mt21Winepress","source":{"greekPresented":"ὤρυξεν ἐν αὐτῷ ληνὸν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the owner dig?","summary":"Lēnos can denote the winepress installation, especially its collecting vat hewn or dug into the ground.","layers":["LEXICON","MATERIAL_CULTURE","AGRICULTURE","TRANSLATION"],"confidence":"high","defaultOptionId":"winepress","rationale":"‘Dug a winepress in it’ is default because it is the conventional rendering of the vineyard installation. ‘Winepress-vat’ specifies the collecting basin, while ‘place for pressing grapes’ expands function.","evidence":{"external":null,"internal":null},"options":[{"id":"winepress","text":"dug a winepress in it","description":"Project default · conventional","isDefault":true,"witnesses":null},{"id":"vat","text":"dug a winepress-vat in it","description":"Installation explicit","isDefault":false,"witnesses":null},{"id":"press","text":"cut out a place for pressing grapes","description":"Function expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Farmers","book":"Matthew","chapter":21,"decisionKey":"mt21Farmers","source":{"greekPresented":"γεωργοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To whom is the vineyard leased?","summary":"Geōrgoi are cultivators, tenant farmers, or vineyard workers responsible for its produce.","layers":["LEXICON","LABOR","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"farmers","rationale":"‘Leased it to tenant farmers’ is default because geōrgoi are cultivators and the parable describes a rental arrangement. ‘Cultivators’ is formal, while ‘workers’ foregrounds responsibility.","evidence":{"external":null,"internal":null},"options":[{"id":"farmers","text":"leased it to tenant farmers","description":"Project default · arrangement explicit","isDefault":true,"witnesses":null},{"id":"cultivators","text":"rented it to cultivators","description":"Formal English","isDefault":false,"witnesses":null},{"id":"workers","text":"entrusted it to vineyard workers","description":"Responsibility foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21FruitTimes","book":"Matthew","chapter":21,"decisionKey":"mt21FruitTimes","source":{"greekPresented":"ὁ καιρὸς τῶν καρπῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When does the owner send his servants?","summary":"Kairos is the appointed or fitting season; the plural fruits means the vineyard’s produce or returns.","layers":["LEXICON","TIME","ECONOMY","TRANSLATION"],"confidence":"high","defaultOptionId":"season","rationale":"‘When the season of the fruits drew near’ is default because kairos marks the appointed season and the plural produce remains audible. ‘Harvest time’ is natural, while ‘collect the produce’ foregrounds returns.","evidence":{"external":null,"internal":null},"options":[{"id":"season","text":"when the season of the fruits drew near","description":"Project default · plural retained","isDefault":true,"witnesses":null},{"id":"harvest","text":"when harvest time approached","description":"Natural English","isDefault":false,"witnesses":null},{"id":"returns","text":"when it was time to collect the produce","description":"Economic sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21BelovedSon","book":"Matthew","chapter":21,"decisionKey":"mt21BelovedSon","source":{"greekPresented":"τὸν υἱὸν αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the final envoy identified?","summary":"Matthew’s text says simply ‘his son,’ then gives the owner’s expectation that the tenants will respect him.","layers":["GRAMMAR","FAMILY","PARABLE","TRANSLATION"],"confidence":"high","defaultOptionId":"son","rationale":"‘His son’ is default because that is all Matthew explicitly says before the tenants identify him as heir. ‘His own son’ emphasizes relationship, while ‘son and heir’ anticipates later dialogue.","evidence":{"external":null,"internal":null},"options":[{"id":"son","text":"his son","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"own","text":"his own son","description":"Relationship emphasized","isDefault":false,"witnesses":null},{"id":"heirson","text":"his son and heir","description":"Later dialogue anticipated","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Inheritance","book":"Matthew","chapter":21,"decisionKey":"mt21Inheritance","source":{"greekPresented":"σχῶμεν τὴν κληρονομίαν αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the tenants hope to gain?","summary":"The verb means have, obtain, or possess the son’s inheritance.","layers":["LEXICON","ECONOMY","VIOLENCE","TRANSLATION"],"confidence":"high","defaultOptionId":"have","rationale":"‘Let us have his inheritance’ is default because echō preserves the tenants’ aim to possess it. ‘Seize’ foregrounds violence, while ‘claim the estate’ explains the legal-economic assumption.","evidence":{"external":null,"internal":null},"options":[{"id":"have","text":"let us have his inheritance","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"seize","text":"let us seize his inheritance","description":"Violent intent","isDefault":false,"witnesses":null},{"id":"claim","text":"we can claim the estate as ours","description":"Legal-economic sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Miserable","book":"Matthew","chapter":21,"decisionKey":"mt21Miserable","source":{"greekPresented":"κακοὺς κακῶς ἀπολέσει αὐτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How forceful is the judgment on the tenants?","summary":"The Greek uses a wordplay: he will destroy the evil ones evilly/badly.","layers":["WORDPLAY","JUDGMENT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"evil","rationale":"‘He will destroy those evil ones evilly’ is default because it exposes Matthew’s deliberate kakous kakōs wordplay. The traditional ‘miserable end’ recreates it idiomatically, while ‘utterly destroy’ prioritizes force.","evidence":{"external":null,"internal":null},"options":[{"id":"evil","text":"He will destroy those evil ones evilly","description":"Project default · wordplay exposed","isDefault":true,"witnesses":null},{"id":"miserable","text":"He will bring those miserable men to a miserable end","description":"Traditional wordplay","isDefault":false,"witnesses":null},{"id":"severe","text":"He will utterly destroy those wicked tenants","description":"Natural force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Stone","book":"Matthew","chapter":21,"decisionKey":"mt21Stone","source":{"greekPresented":"λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happened to the stone?","summary":"Apodokimazō means reject after examination as unfit; the builders’ discarded stone becomes the corner’s head.","layers":["LEXICON","IMAGE","CHRISTOLOGY","TRANSLATION"],"confidence":"high","defaultOptionId":"rejected","rationale":"‘The stone the builders rejected’ is default because apodokimazō names rejection after evaluation. ‘Judged unfit’ exposes the examination, while ‘discarded’ foregrounds the result.","evidence":{"external":null,"internal":null},"options":[{"id":"rejected","text":"The stone the builders rejected","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"disqualified","text":"The stone the builders judged unfit","description":"Evaluation explicit","isDefault":false,"witnesses":null},{"id":"discarded","text":"The stone discarded by the builders","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Corner","book":"Matthew","chapter":21,"decisionKey":"mt21Corner","source":{"greekPresented":"κεφαλὴν γωνίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the rejected stone become?","summary":"Literally ‘head of the corner,’ possibly the chief cornerstone or capstone that defines the structure.","layers":["IDIOM","ARCHITECTURE","CHRISTOLOGY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"head","rationale":"‘Became the head of the corner’ is default because it preserves the Hebrew-Greek architectural idiom without deciding cornerstone versus capstone. Those alternatives resolve the image differently.","evidence":{"external":null,"internal":null},"options":[{"id":"head","text":"became the head of the corner","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"cornerstone","text":"became the chief cornerstone","description":"Architectural English","isDefault":false,"witnesses":null},{"id":"capstone","text":"became the structure’s crowning stone","description":"Alternative image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Marvelous","book":"Matthew","chapter":21,"decisionKey":"mt21Marvelous","source":{"greekPresented":"θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the Lord’s action perceived?","summary":"The phrase is literally ‘marvelous in our eyes,’ locating wonder in the observers’ sight.","layers":["IDIOM","PERCEPTION","WONDER","TRANSLATION"],"confidence":"high","defaultOptionId":"eyes","rationale":"‘It is marvelous in our eyes’ is default because it retains the bodily perception idiom and observer-centered wonder. ‘Wonderful to us’ is natural, while ‘we see it as astonishing’ expands the relation.","evidence":{"external":null,"internal":null},"options":[{"id":"eyes","text":"it is marvelous in our eyes","description":"Project default · body image","isDefault":true,"witnesses":null},{"id":"wonderful","text":"it is wonderful to us","description":"Natural English","isDefault":false,"witnesses":null},{"id":"astonishing","text":"we see it as astonishing","description":"Perception expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Nation","book":"Matthew","chapter":21,"decisionKey":"mt21Nation","source":{"greekPresented":"ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To whom will the kingdom be given?","summary":"Ethnos can mean nation, people, or community; the defining feature is producing the kingdom’s fruits.","layers":["LEXICON","COMMUNITY","KINGSHIP","TRANSLATION"],"confidence":"moderate","defaultOptionId":"nation","rationale":"‘To a nation producing its fruits’ is default because ethnos remains singular and the community is defined by fruitfulness. ‘People’ is collective English, while ‘community ... harvest’ expands the metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"nation","text":"to a nation producing its fruits","description":"Project default · singular retained","isDefault":true,"witnesses":null},{"id":"people","text":"to a people who produce its fruit","description":"Collective English","isDefault":false,"witnesses":null},{"id":"community","text":"to a community that yields the kingdom’s harvest","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.21.mt21Verse44","book":"Matthew","chapter":21,"decisionKey":"mt21Verse44","source":{"greekPresented":"[καὶ ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον ...]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew include the saying about falling on the stone?","summary":"The verse is widespread and ancient, but the very early P104 and a Western stream omit it; its close parallel at Luke 20:18 offers a clear source for addition.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"low","defaultOptionId":"omit","rationale":"Omission is the working default because P104 provides exceptionally early evidence and Luke 20:18 supplies a direct route for Synoptic assimilation. Inclusion is nevertheless very ancient and broadly supported, so confidence remains low.","evidence":{"external":"Omit: P104, D, 33, Old Latin and some early patristic/versional evidence; include: א, B, C, L, W, Z, Θ and the broad Greek tradition.","internal":"The saying fits the stone complex well, but its near-verbatim Lukan parallel makes addition easy. Deliberate deletion of a severe Jesus saying is less obvious, though accidental loss remains possible."},"options":[{"id":"omit","text":"","description":"Project default · earliest papyrus and shorter flow","isDefault":true,"witnesses":"verse absent · P104, D, 33, Old Latin and related witnesses"},{"id":"include","text":"The one falling on this stone will be shattered; but on whomever it falls, it will crush him","description":"Broad ancient inclusion","isDefault":false,"witnesses":"verse present · א, B, C, L, W, Z, Θ, broad Greek tradition"},{"id":"open","text":"[The one falling on this stone will be shattered; on whomever it falls, it will crush him]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed verse bracketed"}],"revisionHistory":[]},
{"id":"matthew.21.mt21Seize","book":"Matthew","chapter":21,"decisionKey":"mt21Seize","source":{"greekPresented":"ἐζήτουν αὐτὸν κρατῆσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the leaders seek to do?","summary":"Krateō means seize, take hold of, or arrest, but fear of the crowds restrains them.","layers":["LEXICON","CONFLICT","ARREST","TRANSLATION"],"confidence":"high","defaultOptionId":"seize","rationale":"‘They were seeking to seize him’ is default because krateō directly names taking hold while the imperfect portrays continuing intent. ‘Arrest’ states the legal action, while ‘looked for a way’ expands the process.","evidence":{"external":null,"internal":null},"options":[{"id":"seize","text":"they were seeking to seize him","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"arrest","text":"they tried to arrest him","description":"Legal action","isDefault":false,"witnesses":null},{"id":"take","text":"they looked for a way to take hold of him","description":"Process expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Again","book":"Matthew","chapter":22,"decisionKey":"mt22Again","source":{"greekPresented":"πάλιν ... ἐν παραβολαῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus continue speaking?","summary":"Palin marks renewed speech, and the plural ‘in parables’ identifies his mode of reply.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"again","rationale":"‘Again Jesus spoke to them in parables’ is default because palin marks renewed speech and the plural identifies his continuing mode. ‘Once more’ is natural English, while ‘continued addressing’ foregrounds discourse.","evidence":{"external":null,"internal":null},"options":[{"id":"again","text":"Again Jesus spoke to them in parables","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"once","text":"Once more Jesus answered them with parables","description":"Natural English","isDefault":false,"witnesses":null},{"id":"continued","text":"Jesus continued addressing them through parables","description":"Discourse force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Wedding","book":"Matthew","chapter":22,"decisionKey":"mt22Wedding","source":{"greekPresented":"γάμους τῷ υἱῷ αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the king prepare for his son?","summary":"The plural gamoi can denote the wedding celebration or its series of festivities.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"wedding","rationale":"‘Made wedding festivities for his son’ is default because the plural gamoi can encompass the celebration’s full series. ‘Banquet’ foregrounds the meal, while ‘wedding feast’ is natural English.","evidence":{"external":null,"internal":null},"options":[{"id":"wedding","text":"made wedding festivities for his son","description":"Project default · plural felt","isDefault":true,"witnesses":null},{"id":"banquet","text":"gave a wedding banquet for his son","description":"Feast foregrounded","isDefault":false,"witnesses":null},{"id":"feast","text":"prepared his son’s wedding feast","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Invited","book":"Matthew","chapter":22,"decisionKey":"mt22Invited","source":{"greekPresented":"τοὺς κεκλημένους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who are summoned?","summary":"The perfect participle means those already called or invited before the servants arrive.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"invited","rationale":"‘Those who had been invited’ is default because the perfect participle marks a prior summons whose recipients are now called. ‘Already called’ exposes the verb, while ‘invited guests’ is compact.","evidence":{"external":null,"internal":null},"options":[{"id":"invited","text":"those who had been invited","description":"Project default · prior invitation","isDefault":true,"witnesses":null},{"id":"called","text":"the ones already called","description":"Verb connection","isDefault":false,"witnesses":null},{"id":"guests","text":"the invited guests","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Dinner","book":"Matthew","chapter":22,"decisionKey":"mt22Dinner","source":{"greekPresented":"τὸ ἄριστόν μου ἡτοίμακα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What meal has the king prepared?","summary":"Ariston is a principal daytime meal—breakfast or dinner depending period and context; here it is the wedding feast.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"dinner","rationale":"‘I have prepared my dinner’ is default because ariston names a principal daytime meal and the perfect retains completed preparation. ‘Banquet’ and ‘feast-meal’ foreground the wedding context.","evidence":{"external":null,"internal":null},"options":[{"id":"dinner","text":"I have prepared my dinner","description":"Project default · conventional meal","isDefault":true,"witnesses":null},{"id":"banquet","text":"My banquet is ready","description":"Contextual English","isDefault":false,"witnesses":null},{"id":"meal","text":"I have prepared the feast-meal","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Fattened","book":"Matthew","chapter":22,"decisionKey":"mt22Fattened","source":{"greekPresented":"οἱ σιτιστοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What livestock has been slaughtered?","summary":"The adjective refers to animals specially grain-fed or fattened for the feast.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"fattened","rationale":"‘My oxen and fattened animals’ is default because sitista broadly denotes livestock specially fed for slaughter. ‘Calves’ narrows the animals, while ‘grain-fed livestock’ explains preparation.","evidence":{"external":null,"internal":null},"options":[{"id":"fattened","text":"my oxen and fattened animals","description":"Project default · broad noun","isDefault":true,"witnesses":null},{"id":"calves","text":"my oxen and fattened calves","description":"Traditional specificity","isDefault":false,"witnesses":null},{"id":"livestock","text":"my cattle and grain-fed livestock","description":"Feast preparation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Unconcerned","book":"Matthew","chapter":22,"decisionKey":"mt22Unconcerned","source":{"greekPresented":"ἀμελήσαντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the invitees treat the summons?","summary":"Ameleō means disregard, neglect, or be unconcerned about something.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"unconcerned","rationale":"‘Being unconcerned, they went away’ is default because ameleō names neglectful indifference before their departure. ‘Ignored it’ is natural English, while ‘disregarding the invitation’ makes the object explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"unconcerned","text":"being unconcerned, they went away","description":"Project default · inner posture","isDefault":true,"witnesses":null},{"id":"ignored","text":"they ignored it and went away","description":"Natural English","isDefault":false,"witnesses":null},{"id":"disregarded","text":"disregarding the invitation, they left","description":"Object explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Business","book":"Matthew","chapter":22,"decisionKey":"mt22Business","source":{"greekPresented":"ἐπὶ τὴν ἐμπορίαν αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does one invitee go?","summary":"Emporia is trade, commerce, or business activity; the other goes to his own field.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"business","rationale":"‘One to his field and another to his business’ is default because emporia covers trade or commerce and contrasts with agriculture. ‘Trade’ is compact, while ‘commerce’ retains the noun’s economic force.","evidence":{"external":null,"internal":null},"options":[{"id":"business","text":"one to his field and another to his business","description":"Project default · natural distinction","isDefault":true,"witnesses":null},{"id":"trade","text":"one to the farm, another to his trade","description":"Economic English","isDefault":false,"witnesses":null},{"id":"commerce","text":"one to his land and another to his commerce","description":"Greek noun force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Abused","book":"Matthew","chapter":22,"decisionKey":"mt22Abused","source":{"greekPresented":"ὕβρισαν καὶ ἀπέκτειναν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the remaining invitees do to the servants?","summary":"Hybrizō is outrage, mistreat, or abuse with humiliating violence, followed by killing.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"abused","rationale":"‘Abused them and killed them’ is default because hybrizō includes humiliating violence and the second verb names death directly. ‘Mistreated and murdered’ heightens English, while ‘humiliated violently’ unpacks hybris.","evidence":{"external":null,"internal":null},"options":[{"id":"abused","text":"abused them and killed them","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"mistreated","text":"mistreated and murdered them","description":"Natural intensity","isDefault":false,"witnesses":null},{"id":"outraged","text":"humiliated them violently and killed them","description":"Hybris force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Troops","book":"Matthew","chapter":22,"decisionKey":"mt22Troops","source":{"greekPresented":"τὰ στρατεύματα αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does the enraged king send?","summary":"Strateumata are troops, armies, or military forces—not merely individual soldiers.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"troops","rationale":"‘Sent his troops’ is default because strateumata denotes collective military forces rather than isolated soldiers. ‘Armies’ suggests larger scale, while ‘military forces’ is formal.","evidence":{"external":null,"internal":null},"options":[{"id":"troops","text":"sent his troops","description":"Project default · collective force","isDefault":true,"witnesses":null},{"id":"armies","text":"sent his armies","description":"Large-scale force","isDefault":false,"witnesses":null},{"id":"forces","text":"dispatched his military forces","description":"Formal English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Worthy","book":"Matthew","chapter":22,"decisionKey":"mt22Worthy","source":{"greekPresented":"οὐκ ἦσαν ἄξιοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why are the first invitees excluded?","summary":"Axios means worthy, suitable, or deserving relative to the invitation they rejected.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"worthy","rationale":"‘Those invited were not worthy’ is default because axios evaluates fitness relative to an invitation they rejected. ‘Undeserving’ stresses judgment, while ‘not fit’ stresses suitability.","evidence":{"external":null,"internal":null},"options":[{"id":"worthy","text":"those invited were not worthy","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"deserving","text":"the invited guests proved undeserving","description":"Evaluation explicit","isDefault":false,"witnesses":null},{"id":"fit","text":"the original guests were not fit for it","description":"Suitability sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Roads","book":"Matthew","chapter":22,"decisionKey":"mt22Roads","source":{"greekPresented":"τὰς διεξόδους τῶν ὁδῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where are the servants sent?","summary":"The phrase points to road outlets, crossroads, or places where roads lead out and intersect.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"outlets","rationale":"‘The outlets of the roads’ is default because diexodoi names places where roads issue out or intersect. ‘Crossroads’ is traditional, while ‘street intersections’ gives an urban reading.","evidence":{"external":null,"internal":null},"options":[{"id":"outlets","text":"the outlets of the roads","description":"Project default · components exposed","isDefault":true,"witnesses":null},{"id":"crossroads","text":"the crossroads","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"streets","text":"the main street intersections","description":"Urban sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22HallText","book":"Matthew","chapter":22,"decisionKey":"mt22HallText","source":{"greekPresented":"ἐπλήσθη ὁ νυμφὼν / ὁ γάμος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is filled with reclining guests?","summary":"The principal critical reading names the bridal or wedding hall; a widespread alternative says the wedding celebration itself was filled.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"hall","rationale":"Wedding hall is the working default because the distinctive noun has strong early support and fits a room filled with reclining people. ‘Wedding’ is easier and more contextually predictable.","evidence":{"external":"Wedding hall (νυμφών): important early Alexandrian witnesses and the early critical tradition; wedding (γάμος): broad later and Byzantine support.","internal":"The unusual νυμφών could readily be replaced by the familiar γάμος repeated throughout the parable. The reverse change is less automatic."},"options":[{"id":"hall","text":"the wedding hall was filled with reclining guests","description":"Project default · distinctive reading","isDefault":true,"witnesses":"νυμφών · important early Alexandrian and critical witnesses"},{"id":"wedding","text":"the wedding was filled with guests","description":"Widespread alternative","isDefault":false,"witnesses":"γάμος · broad later and Byzantine tradition"},{"id":"open","text":"the wedding [hall] was filled with guests","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · noun fork shown"}],"revisionHistory":[]},
{"id":"matthew.22.mt22Garment","book":"Matthew","chapter":22,"decisionKey":"mt22Garment","source":{"greekPresented":"ἔνδυμα γάμου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the man lacking?","summary":"The phrase is literally a garment of wedding—a wedding-appropriate piece of clothing.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"garment","rationale":"‘A wedding garment’ is default because the genitive directly marks clothing appropriate to the wedding. ‘Wedding clothes’ is natural English, while ‘proper attire’ makes suitability explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"garment","text":"a wedding garment","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"clothes","text":"wedding clothes","description":"Natural English","isDefault":false,"witnesses":null},{"id":"attire","text":"proper wedding attire","description":"Suitability explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Friend","book":"Matthew","chapter":22,"decisionKey":"mt22Friend","source":{"greekPresented":"ἑταῖρε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the king address the improperly dressed man?","summary":"Hetairos means companion or associate; in Matthew it is courteous on the surface but often ominous.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"companion","rationale":"‘Companion’ is default because hetairos retains a formally relational yet ominous address in Matthew. ‘Friend’ is traditional, while ‘Fellow’ sharpens the tone.","evidence":{"external":null,"internal":null},"options":[{"id":"companion","text":"Companion","description":"Project default · relational term","isDefault":true,"witnesses":null},{"id":"friend","text":"Friend","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"fellow","text":"Fellow","description":"Sharper address","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Speechless","book":"Matthew","chapter":22,"decisionKey":"mt22Speechless","source":{"greekPresented":"ἐφιμώθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens when the man is questioned?","summary":"The passive verb literally means he was muzzled—rendered speechless or silenced.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"muzzled","rationale":"‘He was muzzled’ is default because the passive phimōo preserves the vivid image of enforced silence. ‘Speechless’ is natural English, while ‘nothing to say’ explains the result.","evidence":{"external":null,"internal":null},"options":[{"id":"muzzled","text":"he was muzzled","description":"Project default · verb image","isDefault":true,"witnesses":null},{"id":"speechless","text":"he was speechless","description":"Natural English","isDefault":false,"witnesses":null},{"id":"silent","text":"he had nothing to say","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22TakeAway","book":"Matthew","chapter":22,"decisionKey":"mt22TakeAway","source":{"greekPresented":"[ἄρατε αὐτὸν]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the king command ‘take him away’ before casting him out?","summary":"The shortest early form moves directly from binding to casting out. Later streams add ‘take him away,’ while Western witnesses rearrange the phrase.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The shorter binding-and-casting command is default because it has strong early support. ‘Take him away’ supplies an obvious intermediate action and appears in multiple secondary arrangements.","evidence":{"external":"Short: א, B, L, Θ, 085, families 1/13, 700, 892 and broad early versions; added command: C, K, W, Δ, 0102, 33 and Byzantine tradition; rearranged Western form: D and Old Latin.","internal":"An explicit removal command smooths the movement from binding to outer darkness. Its variant placement signals expansion rather than a single phrase accidentally lost."},"options":[{"id":"omit","text":"Bind his feet and hands and cast him into the outer darkness","description":"Project default · shorter early form","isDefault":true,"witnesses":"δήσαντες ... ἐκβάλετε · א, B, L, Θ, 085, f¹, f¹³, 700, 892"},{"id":"include","text":"Bind his feet and hands, take him away, and cast him into the outer darkness","description":"Later expanded form","isDefault":false,"witnesses":"adds ἄρατε αὐτόν · C, K, W, Δ, 0102, 33, Byzantine tradition"},{"id":"western","text":"Take him away, bound feet and hands, into the outer darkness","description":"Western arrangement","isDefault":false,"witnesses":"rearranged command · D, Old Latin"}],"revisionHistory":[]},
{"id":"matthew.22.mt22Outer","book":"Matthew","chapter":22,"decisionKey":"mt22Outer","source":{"greekPresented":"τὸ σκότος τὸ ἐξώτερον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where is the man cast?","summary":"The doubled article and comparative adjective describe the darkness farther outside the lighted feast.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"outer","rationale":"‘The outer darkness’ is default because the comparative adjective depicts darkness farther outside the illuminated feast. ‘Darkness outside’ foregrounds space, while ‘farthest out’ exposes comparison.","evidence":{"external":null,"internal":null},"options":[{"id":"outer","text":"the outer darkness","description":"Project default · established phrase","isDefault":true,"witnesses":null},{"id":"outside","text":"the darkness outside","description":"Spatial contrast","isDefault":false,"witnesses":null},{"id":"furthest","text":"the darkness farthest out","description":"Comparative force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Called","book":"Matthew","chapter":22,"decisionKey":"mt22Called","source":{"greekPresented":"πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the parable’s closing contrast sound?","summary":"Klētoi are called/invited ones; eklektoi are selected or chosen ones. Here the maxim is textually secure.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"called","rationale":"‘Many are called, but few are chosen’ is default because it preserves the secure contrast between invited and selected people. ‘Invited ... selected’ ties it to the parable, while ‘receive the summons’ expands the process.","evidence":{"external":null,"internal":null},"options":[{"id":"called","text":"many are called, but few are chosen","description":"Project default · traditional and direct","isDefault":true,"witnesses":null},{"id":"invited","text":"many are invited, but few are selected","description":"Parable vocabulary","isDefault":false,"witnesses":null},{"id":"summoned","text":"many receive the summons, but few are found chosen","description":"Process foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Trap","book":"Matthew","chapter":22,"decisionKey":"mt22Trap","source":{"greekPresented":"ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the Pharisees plan?","summary":"Pagideuō means ensnare or trap like prey, here by means of a spoken answer.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"trap","rationale":"‘Trap him in a word’ is default because pagideuō supplies an ensnaring image and logos names the verbal means. ‘Ensnare through something said’ explains the mechanism, while ‘catch with a question’ naturalizes it.","evidence":{"external":null,"internal":null},"options":[{"id":"trap","text":"trap him in a word","description":"Project default · compact image","isDefault":true,"witnesses":null},{"id":"ensnare","text":"ensnare him through something he said","description":"Mechanism explicit","isDefault":false,"witnesses":null},{"id":"catch","text":"catch him with a question","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Herodians","book":"Matthew","chapter":22,"decisionKey":"mt22Herodians","source":{"greekPresented":"τῶν Ἡρῳδιανῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who accompanies the Pharisees’ disciples?","summary":"The Herodians were people aligned with Herodian rule, politically useful partners in a question about Roman tax.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"herodians","rationale":"‘The Herodians’ is default because it retains the historical group aligned with Herodian rule. ‘Supporters of Herod’ explains alignment, while ‘Herodian party’ uses political shorthand.","evidence":{"external":null,"internal":null},"options":[{"id":"herodians","text":"the Herodians","description":"Project default · historical group","isDefault":true,"witnesses":null},{"id":"supporters","text":"supporters of Herod’s rule","description":"Alignment explicit","isDefault":false,"witnesses":null},{"id":"party","text":"members of the Herodian party","description":"Political English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Truth","book":"Matthew","chapter":22,"decisionKey":"mt22Truth","source":{"greekPresented":"ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What praise do the questioners give Jesus?","summary":"They call him true and say he teaches God’s way ‘in truth,’ flattering him before the trap.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"true","rationale":"‘You are true and teach the way of God in truth’ is default because it preserves the flattering repetition of the truth word-family. ‘Truthful ... truthfully’ naturalizes it, while ‘honest and accurately’ interprets it.","evidence":{"external":null,"internal":null},"options":[{"id":"true","text":"you are true and teach the way of God in truth","description":"Project default · repetition retained","isDefault":true,"witnesses":null},{"id":"truthful","text":"you are truthful and teach God’s way truthfully","description":"Natural English","isDefault":false,"witnesses":null},{"id":"honest","text":"you are honest and accurately teach God’s way","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Regard","book":"Matthew","chapter":22,"decisionKey":"mt22Regard","source":{"greekPresented":"οὐ ... βλέπεις εἰς πρόσωπον ἀνθρώπων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus supposedly not look toward?","summary":"The idiom ‘look into a human face’ means show partiality based on status or outward identity.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"face","rationale":"‘You do not look into the face of humans’ is default because it exposes the Semitic idiom for status-based partiality. ‘Show no partiality’ explains it, while ‘status’ foregrounds the social dimension.","evidence":{"external":null,"internal":null},"options":[{"id":"face","text":"you do not look into the face of humans","description":"Project default · idiom exposed","isDefault":true,"witnesses":null},{"id":"partiality","text":"you show no partiality toward people","description":"Meaning foregrounded","isDefault":false,"witnesses":null},{"id":"status","text":"you pay no attention to anyone’s status","description":"Social force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Tax","book":"Matthew","chapter":22,"decisionKey":"mt22Tax","source":{"greekPresented":"κῆνσον Καίσαρι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What payment is at issue?","summary":"Kēnsos is the Roman census or tribute tax paid to Caesar.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"census","rationale":"‘Give the census tax to Caesar’ is default because kēnsos specifically names Rome’s tribute or poll tax. ‘Pay tribute’ is political English, while ‘taxes’ is broader.","evidence":{"external":null,"internal":null},"options":[{"id":"census","text":"give the census tax to Caesar","description":"Project default · technical term","isDefault":true,"witnesses":null},{"id":"tribute","text":"pay tribute to Caesar","description":"Political English","isDefault":false,"witnesses":null},{"id":"tax","text":"pay taxes to Caesar","description":"General English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Coin","book":"Matthew","chapter":22,"decisionKey":"mt22Coin","source":{"greekPresented":"τὸ νόμισμα τοῦ κήνσου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask to see?","summary":"Nomisma is a legally current coin or piece of currency; it is specified as the tribute-tax coin.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"coin","rationale":"‘The coin of the census tax’ is default because nomisma denotes current legal currency and the genitive identifies its purpose. ‘Tax coin’ is compact, while ‘currency used for tribute’ expands function.","evidence":{"external":null,"internal":null},"options":[{"id":"coin","text":"the coin of the census tax","description":"Project default · Greek shape","isDefault":true,"witnesses":null},{"id":"taxcoin","text":"the tax coin","description":"Compact English","isDefault":false,"witnesses":null},{"id":"currency","text":"the currency used for the tribute","description":"Function expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Image","book":"Matthew","chapter":22,"decisionKey":"mt22Image","source":{"greekPresented":"ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What features of the denarius does Jesus ask about?","summary":"Eikōn is image or likeness; epigraphē is the written inscription placed upon it.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"image","rationale":"‘Whose image is this, and whose inscription?’ is default because it preserves both eikōn and epigraphē directly. ‘Portrait’ suits the coin, while ‘likeness and written title’ expands the terms.","evidence":{"external":null,"internal":null},"options":[{"id":"image","text":"Whose image is this, and whose inscription?","description":"Project default · two nouns direct","isDefault":true,"witnesses":null},{"id":"portrait","text":"Whose portrait and inscription are these?","description":"Coin context","isDefault":false,"witnesses":null},{"id":"likeness","text":"Whose likeness and written title does it bear?","description":"Terms expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Render","book":"Matthew","chapter":22,"decisionKey":"mt22Render","source":{"greekPresented":"ἀπόδοτε ... τὰ Καίσαρος ... τὰ τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus command people to give?","summary":"Apodidōmi means give back, repay, or render what is due; the parallel balances Caesar’s things with God’s.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"giveback","rationale":"‘Give back Caesar’s things to Caesar, and God’s things to God’ is default because apodidōmi carries return or repayment and the parallel remains balanced. ‘Render’ is traditional, while ‘pay ... belongs’ foregrounds obligation.","evidence":{"external":null,"internal":null},"options":[{"id":"giveback","text":"Give back Caesar’s things to Caesar, and God’s things to God","description":"Project default · return force","isDefault":true,"witnesses":null},{"id":"render","text":"Render to Caesar what is Caesar’s, and to God what is God’s","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"repay","text":"Pay Caesar what belongs to him and God what belongs to God","description":"Obligation explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Amazed","book":"Matthew","chapter":22,"decisionKey":"mt22Amazed","source":{"greekPresented":"ἐθαύμασαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the questioners react?","summary":"Thaumazō means marvel, wonder, or be astonished at the answer.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"marveled","rationale":"‘They marveled’ is default because thaumazō names wonder at Jesus’ answer without specifying its emotional shade. ‘Were amazed’ is natural English, while ‘went away in wonder’ integrates departure.","evidence":{"external":null,"internal":null},"options":[{"id":"marveled","text":"they marveled","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"amazed","text":"they were amazed","description":"Natural English","isDefault":false,"witnesses":null},{"id":"wonder","text":"they went away in wonder","description":"Departure integrated","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Sadducees","book":"Matthew","chapter":22,"decisionKey":"mt22Sadducees","source":{"greekPresented":"Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew characterize the Sadducees?","summary":"They are identified by their claim that there is no resurrection.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"saying","rationale":"‘Sadducees, who say there is no resurrection’ is default because it directly preserves Matthew’s characterization of their claim. ‘Deny resurrection’ is compact, while ‘teaching rejects’ expands their position.","evidence":{"external":null,"internal":null},"options":[{"id":"saying","text":"Sadducees, who say there is no resurrection","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"deny","text":"Sadducees, who deny resurrection","description":"Compact English","isDefault":false,"witnesses":null},{"id":"teach","text":"Sadducees, whose teaching rejects resurrection","description":"Position expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Levirate","book":"Matthew","chapter":22,"decisionKey":"mt22Levirate","source":{"greekPresented":"ἐπιγαμβρεύσει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must a surviving brother do?","summary":"The specialized verb means perform levirate duty: marry the widow to raise offspring for the dead brother.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"duty","rationale":"‘Perform the brother-in-law duty toward his wife’ is default because epigambreuō is the specialized levirate obligation. ‘Marry the widow’ is natural, while ‘levirate marriage’ supplies the technical term.","evidence":{"external":null,"internal":null},"options":[{"id":"duty","text":"perform the brother-in-law duty toward his wife","description":"Project default · institution explicit","isDefault":true,"witnesses":null},{"id":"marry","text":"marry his brother’s widow","description":"Natural English","isDefault":false,"witnesses":null},{"id":"levirate","text":"enter a levirate marriage with her","description":"Technical term","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Resurrection","book":"Matthew","chapter":22,"decisionKey":"mt22Resurrection","source":{"greekPresented":"ἐν τῇ ἀναστάσει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the Sadducees’ hypothetical setting be rendered?","summary":"Anastasis literally means rising up; here it is the eschatological resurrection they deny.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"resurrection","rationale":"‘In the resurrection’ is default because anastasis is the established term for the eschatological rising they deny. ‘Rising-up’ exposes the image, while ‘when the dead are raised’ expands the event.","evidence":{"external":null,"internal":null},"options":[{"id":"resurrection","text":"in the resurrection","description":"Project default · established term","isDefault":true,"witnesses":null},{"id":"rising","text":"in the rising-up","description":"Word image exposed","isDefault":false,"witnesses":null},{"id":"raised","text":"when the dead are raised","description":"Event expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Error","book":"Matthew","chapter":22,"decisionKey":"mt22Error","source":{"greekPresented":"πλανᾶσθε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus diagnose their reasoning?","summary":"Planaō means wander, go astray, or be deceived; here they are in error from ignorance.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"stray","rationale":"‘You are going astray’ is default because planaō preserves the movement image of wandering from truth. ‘Mistaken’ is natural English, while ‘let yourselves be deceived’ foregrounds passive error.","evidence":{"external":null,"internal":null},"options":[{"id":"stray","text":"You are going astray","description":"Project default · movement image","isDefault":true,"witnesses":null},{"id":"mistaken","text":"You are mistaken","description":"Natural English","isDefault":false,"witnesses":null},{"id":"deceived","text":"You have let yourselves be deceived","description":"Passive implication","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22AngelsText","book":"Matthew","chapter":22,"decisionKey":"mt22AngelsText","source":{"greekPresented":"ὡς ἄγγελοι [τοῦ θεοῦ] ἐν οὐρανῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Are the risen like ‘angels’ or ‘angels of God’?","summary":"The shorter form has strong early support. ‘Of God’ is a natural reverential clarification and became widespread.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"angels","rationale":"The shorter ‘angels’ is default because important early and diverse witnesses lack ‘of God.’ The possessive is a natural reverential clarification.","evidence":{"external":"Angels: B, D, Θ, 0233, family 1, 700 and Sahidic Coptic; angels of God: א, L, W, families 13, 33, 892, 1241, 1424 and broad later support.","internal":"All angels in the context are implicitly God’s, making the addition both harmless and obvious. Omission offers no comparable motive."},"options":[{"id":"angels","text":"they are like angels in heaven","description":"Project default · shorter early form","isDefault":true,"witnesses":"ἄγγελοι · B, D, Θ, 0233, f¹, 700, Sahidic"},{"id":"god","text":"they are like angels of God in heaven","description":"Later expanded form","isDefault":false,"witnesses":"ἄγγελοι [τοῦ] θεοῦ · א, L, W, f¹³, 33, 892, 1241, 1424"},{"id":"open","text":"they are like angels [of God] in heaven","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · possessive bracketed"}],"revisionHistory":[]},
{"id":"matthew.22.mt22Abraham","book":"Matthew","chapter":22,"decisionKey":"mt22Abraham","source":{"greekPresented":"ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the covenant formula sound?","summary":"The present ‘I am’ governs all three names: Abraham, Isaac, and Jacob.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"iam","rationale":"‘I am the God of Abraham ... Isaac ... Jacob’ is default because the present tense and repeated covenant formula remain explicit. The alternatives compress possession or foreground continuity.","evidence":{"external":null,"internal":null},"options":[{"id":"iam","text":"I am the God of Abraham and the God of Isaac and the God of Jacob","description":"Project default · present and repetition","isDefault":true,"witnesses":null},{"id":"god","text":"I am Abraham’s God, Isaac’s God, and Jacob’s God","description":"Possessive English","isDefault":false,"witnesses":null},{"id":"covenant","text":"I remain the God of Abraham, Isaac, and Jacob","description":"Continuity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Living","book":"Matthew","chapter":22,"decisionKey":"mt22Living","source":{"greekPresented":"οὐκ ἔστιν ὁ θεὸς νεκρῶν ἀλλὰ ζώντων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whose God is he?","summary":"The genitives can mean God belonging to, characterized by, or in relationship with the dead or living.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"of","rationale":"‘He is not God of dead ones but of living ones’ is default because it retains both substantival plurals and their relationship to God. Traditional English adds articles, while ‘covenant’ interprets the relation.","evidence":{"external":null,"internal":null},"options":[{"id":"of","text":"He is not God of dead ones but of living ones","description":"Project default · nouns direct","isDefault":true,"witnesses":null},{"id":"dead","text":"God is not the God of the dead, but of the living","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"relation","text":"God’s covenant is with the living, not the dead","description":"Relationship interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Lawyer","book":"Matthew","chapter":22,"decisionKey":"mt22Lawyer","source":{"greekPresented":"νομικός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who tests Jesus after the Sadducees are silenced?","summary":"Nomikos is an expert in law—a legal scholar or interpreter of Torah.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"lawexpert","rationale":"‘An expert in law’ is default because nomikos identifies a trained interpreter rather than a modern courtroom attorney. ‘Lawyer’ is traditional, while ‘Torah scholar’ supplies Jewish context.","evidence":{"external":null,"internal":null},"options":[{"id":"lawexpert","text":"an expert in law","description":"Project default · role explicit","isDefault":true,"witnesses":null},{"id":"lawyer","text":"a lawyer","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"torah","text":"a Torah scholar","description":"Jewish context","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22SpeakerText","book":"Matthew","chapter":22,"decisionKey":"mt22SpeakerText","source":{"greekPresented":"[ὁ Ἰησοῦς] ἔφη αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 37 explicitly name Jesus as the speaker?","summary":"The shorter early form says simply ‘he said to him.’ Later witnesses clarify the already obvious speaker by adding Jesus’ name.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"he","rationale":"The pronoun-only ‘he said’ is default because the subject is obvious and the shorter form has strong early support. Adding Jesus’ name removes even momentary ambiguity.","evidence":{"external":"He said: B, D, L, Θ and important early versions; Jesus said: א, C, W and the broad later tradition.","internal":"Explicit names are commonly added at speech transitions for clarity. There is little reason to delete Jesus’ name if it stood in the exemplar."},"options":[{"id":"he","text":"He said to him","description":"Project default · shorter early form","isDefault":true,"witnesses":"ἔφη αὐτῷ · B, D, L, Θ, early versions"},{"id":"jesus","text":"Jesus said to him","description":"Later explicit subject","isDefault":false,"witnesses":"ἔφη αὐτῷ ὁ Ἰησοῦς / ὁ δὲ Ἰησοῦς · א, C, W, later tradition"},{"id":"open","text":"[Jesus] said to him","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · subject bracketed"}],"revisionHistory":[]},
{"id":"matthew.22.mt22Greatest","book":"Matthew","chapter":22,"decisionKey":"mt22Greatest","source":{"greekPresented":"ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the law expert ask?","summary":"The adjective is literally ‘great’; English often makes it superlative from the question’s force.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"great","rationale":"‘Which commandment is great in the law?’ is default because it preserves the positive adjective rather than converting it to a superlative. ‘Greatest’ is idiomatic, while ‘most weight’ explains ranking.","evidence":{"external":null,"internal":null},"options":[{"id":"great","text":"Which commandment is great in the law?","description":"Project default · adjective retained","isDefault":true,"witnesses":null},{"id":"greatest","text":"Which is the greatest commandment in the law?","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"most","text":"Which command carries the most weight in the law?","description":"Ranking force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Love","book":"Matthew","chapter":22,"decisionKey":"mt22Love","source":{"greekPresented":"ἀγαπήσεις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the command to love God be voiced?","summary":"The future form functions as a command in the citation: you will love, hence you shall love.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"will","rationale":"‘You will love the Lord your God’ is default because the future form itself functions imperativally in the citation. ‘Shall love’ is commandal English, while ‘must love’ makes obligation explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"will","text":"You will love the Lord your God","description":"Project default · future form","isDefault":true,"witnesses":null},{"id":"shall","text":"You shall love the Lord your God","description":"Commandal English","isDefault":false,"witnesses":null},{"id":"must","text":"You must love the Lord your God","description":"Obligation explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Whole","book":"Matthew","chapter":22,"decisionKey":"mt22Whole","source":{"greekPresented":"ἐν ὅλῃ τῇ καρδίᾳ ... ψυχῇ ... διανοίᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the threefold wholeness be expressed?","summary":"The same ‘whole’ governs heart, soul/life, and mind/understanding, calling for undivided devotion.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"whole","rationale":"‘With your whole heart, whole soul, and whole mind’ is default because the repeated adjective calls for undivided devotion in every faculty. ‘All your’ is traditional, while ‘entire inner life’ expands the anthropology.","evidence":{"external":null,"internal":null},"options":[{"id":"whole","text":"with your whole heart, whole soul, and whole mind","description":"Project default · repetition retained","isDefault":true,"witnesses":null},{"id":"all","text":"with all your heart, all your soul, and all your mind","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"entire","text":"with your entire inner life, being, and understanding","description":"Sense expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22FirstGreat","book":"Matthew","chapter":22,"decisionKey":"mt22FirstGreat","source":{"greekPresented":"ἡ μεγάλη καὶ πρώτη ἐντολή","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the commandment’s rank words ordered?","summary":"The Greek calls it ‘the great and first commandment,’ with both adjectives predicative.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"greatfirst","rationale":"‘This is the great and first commandment’ is default because it retains both adjectives and their Greek order. ‘Greatest and first’ supplies superlative force, while ‘first in importance’ explains rank.","evidence":{"external":null,"internal":null},"options":[{"id":"greatfirst","text":"This is the great and first commandment","description":"Project default · Greek order","isDefault":true,"witnesses":null},{"id":"greatest","text":"This is the greatest and first commandment","description":"Superlative force","isDefault":false,"witnesses":null},{"id":"first","text":"This is the first commandment in importance","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Neighbor","book":"Matthew","chapter":22,"decisionKey":"mt22Neighbor","source":{"greekPresented":"ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the neighbor command be rendered?","summary":"Plēsion literally means the one nearby; ‘as yourself’ is the measure of love.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"neighbor","rationale":"‘You will love your neighbor as yourself’ is default because it conventionally renders plēsion and preserves self-love as the measure. ‘One near you’ exposes the noun image, while ‘fellow human’ broadens scope.","evidence":{"external":null,"internal":null},"options":[{"id":"neighbor","text":"You will love your neighbor as yourself","description":"Project default · conventional direct rendering","isDefault":true,"witnesses":null},{"id":"near","text":"You will love the one near you as yourself","description":"Noun image exposed","isDefault":false,"witnesses":null},{"id":"fellow","text":"Love your fellow human as yourself","description":"Scope broadened","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Hang","book":"Matthew","chapter":22,"decisionKey":"mt22Hang","source":{"greekPresented":"κρέμαται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the law and prophets relate to the two commands?","summary":"The singular verb says the whole law and prophets hangs or depends upon them.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"hangs","rationale":"‘The whole law and the prophets hangs’ is default because the singular verb and suspension metaphor remain visible. ‘Depend’ is natural English, while ‘suspended from them’ expands the image.","evidence":{"external":null,"internal":null},"options":[{"id":"hangs","text":"the whole law and the prophets hangs","description":"Project default · singular and image","isDefault":true,"witnesses":null},{"id":"depend","text":"all the law and prophets depend","description":"Natural English","isDefault":false,"witnesses":null},{"id":"suspended","text":"the law and prophets are suspended from them","description":"Metaphor expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Christ","book":"Matthew","chapter":22,"decisionKey":"mt22Christ","source":{"greekPresented":"τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask about the Christ?","summary":"Christos is a title meaning anointed one, not a surname.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"anointed","rationale":"‘What do you think about the Anointed?’ is default because it translates Christos as a title rather than treating it as a surname. ‘Christ’ preserves tradition, while ‘Messiah’ uses the Hebrew-derived title.","evidence":{"external":null,"internal":null},"options":[{"id":"anointed","text":"What do you think about the Anointed?","description":"Project default · title translated","isDefault":true,"witnesses":null},{"id":"christ","text":"What do you think about the Christ?","description":"Traditional transliteration","isDefault":false,"witnesses":null},{"id":"messiah","text":"What do you think about the Messiah?","description":"Hebrew-derived title","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22WhoseSon","book":"Matthew","chapter":22,"decisionKey":"mt22WhoseSon","source":{"greekPresented":"τίνος υἱός ἐστιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What relationship does Jesus ask them to identify?","summary":"The compact question is literally ‘whose son is he?’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"whose","rationale":"‘Whose son is he?’ is default because it preserves the compact kinship question. ‘Descendant’ explains genealogy, while ‘royal line’ foregrounds dynastic context.","evidence":{"external":null,"internal":null},"options":[{"id":"whose","text":"Whose son is he?","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"descendant","text":"Whose descendant is he?","description":"Genealogical force","isDefault":false,"witnesses":null},{"id":"line","text":"From whose royal line does he come?","description":"Context expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Spirit","book":"Matthew","chapter":22,"decisionKey":"mt22Spirit","source":{"greekPresented":"ἐν πνεύματι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does David call his descendant Lord?","summary":"The phrase can mean in/by the Spirit or in a spiritual inspired state.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"spirit","rationale":"‘How does David in spirit call him Lord?’ is default because en pneumati remains open to sphere, state, or agency. ‘By the Spirit’ specifies divine agency, while ‘inspired David’ compresses the meaning.","evidence":{"external":null,"internal":null},"options":[{"id":"spirit","text":"How, then, does David in spirit call him Lord?","description":"Project default · preposition open","isDefault":true,"witnesses":null},{"id":"by","text":"How does David, by the Spirit, call him Lord?","description":"Divine agency","isDefault":false,"witnesses":null},{"id":"inspired","text":"How does inspired David call him Lord?","description":"Meaning compressed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Footstool","book":"Matthew","chapter":22,"decisionKey":"mt22Footstool","source":{"greekPresented":"ὑποπόδιον τῶν ποδῶν σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the enemies become?","summary":"The compound is literally something beneath the feet—a footstool, image of complete subjection.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"footstool","rationale":"‘A footstool for your feet’ is default because it preserves the full compound and royal subjection image. ‘Beneath your feet’ gives the position, while ‘fully subdued’ interprets the force.","evidence":{"external":null,"internal":null},"options":[{"id":"footstool","text":"a footstool for your feet","description":"Project default · full image","isDefault":true,"witnesses":null},{"id":"under","text":"beneath your feet","description":"Meaning foregrounded","isDefault":false,"witnesses":null},{"id":"subdued","text":"fully subdued under your feet","description":"Royal force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22LordSon","book":"Matthew","chapter":22,"decisionKey":"mt22LordSon","source":{"greekPresented":"εἰ οὖν Δαυὶδ καλεῖ αὐτὸν κύριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What tension closes Jesus’ argument?","summary":"If David calls the Messiah ‘Lord,’ ordinary descent language alone does not explain how he is David’s son.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"how","rationale":"‘If David calls him Lord, how is he his son?’ is default because it preserves Jesus’ direct relational tension without resolving it. ‘In what sense’ sharpens interpretation, while ‘merely descendant’ foregrounds implication.","evidence":{"external":null,"internal":null},"options":[{"id":"how","text":"If David calls him Lord, how is he his son?","description":"Project default · direct tension","isDefault":true,"witnesses":null},{"id":"then","text":"If David names him Lord, in what sense is he David’s son?","description":"Interpretive precision","isDefault":false,"witnesses":null},{"id":"more","text":"If he is David’s Lord, can he be merely David’s descendant?","description":"Implication foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.22.mt22Answer","book":"Matthew","chapter":22,"decisionKey":"mt22Answer","source":{"greekPresented":"οὐδεὶς ἐδύνατο ἀποκριθῆναι ... λόγον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How completely are Jesus’ opponents silenced?","summary":"No one was able to answer him a word, and from that day no one dared question him further.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"word","rationale":"‘No one was able to answer him a word’ is default because it retains the emphatic Greek idiom of total silence. ‘Give him an answer’ is natural English, while ‘reply at all’ expands emphasis.","evidence":{"external":null,"internal":null},"options":[{"id":"word","text":"no one was able to answer him a word","description":"Project default · Greek idiom","isDefault":true,"witnesses":null},{"id":"answer","text":"no one could give him an answer","description":"Natural English","isDefault":false,"witnesses":null},{"id":"reply","text":"not one person could reply at all","description":"Emphasis expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23MosesSeat","book":"Matthew","chapter":23,"decisionKey":"mt23MosesSeat","source":{"greekPresented":"ἐπὶ τῆς Μωϋσέως καθέδρας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where have the scribes and Pharisees seated themselves?","summary":"Kathedra is a seat or chair; here it evokes an authoritative teaching position associated with Moses.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"seat","rationale":"‘Upon Moses’ seat the scribes and Pharisees sat’ is default because the concrete chair image carries their claimed teaching authority without replacing it with an institution. ‘Moses’ chair’ is natural, while ‘teaching authority’ interprets it.","evidence":{"external":null,"internal":null},"options":[{"id":"seat","text":"Upon Moses’ seat the scribes and Pharisees sat","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"chair","text":"The scribes and Pharisees sit in Moses’ chair","description":"Concrete English","isDefault":false,"witnesses":null},{"id":"authority","text":"The scribes and Pharisees occupy Moses’ teaching authority","description":"Institution interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23SayDo","book":"Matthew","chapter":23,"decisionKey":"mt23SayDo","source":{"greekPresented":"λέγουσιν γὰρ καὶ οὐ ποιοῦσιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What contrast grounds Jesus’ warning?","summary":"The compact clause repeats the ordinary verbs say and do.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"direct","rationale":"‘They say and do not do’ is default because it preserves Jesus’ compact repetition of the ordinary verbs. ‘Practice what they preach’ is idiomatic, while ‘words ... actions’ expands the contrast.","evidence":{"external":null,"internal":null},"options":[{"id":"direct","text":"for they say and do not do","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"practice","text":"for they do not practice what they preach","description":"English idiom","isDefault":false,"witnesses":null},{"id":"words","text":"their words are not matched by their actions","description":"Contrast expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Burdens","book":"Matthew","chapter":23,"decisionKey":"mt23Burdens","source":{"greekPresented":"φορτία βαρέα [καὶ δυσβάστακτα]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How burdensome are the loads they bind?","summary":"The second adjective, ‘hard to carry,’ is textually variable and intensifies ‘heavy.’","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"full","rationale":"The fuller phrase is the working default because ‘hard to carry’ has wide and early support, while its omission may reflect stylistic shortening. The shorter form remains ancient.","evidence":{"external":"Fuller: א, C, D, W, Θ and broad later support; shorter: B, L and related witnesses.","internal":"The paired adjectives can look redundant and invite omission; equally, the second could be added from Luke 11:46. Neither route is decisive."},"options":[{"id":"full","text":"heavy burdens, hard to carry","description":"Project default · fuller reading","isDefault":true,"witnesses":"φορτία βαρέα καὶ δυσβάστακτα · א, C, D, W, Θ, broad tradition"},{"id":"short","text":"heavy burdens","description":"Shorter reading","isDefault":false,"witnesses":"φορτία βαρέα · B, L and related witnesses"},{"id":"open","text":"heavy burdens [and hard to carry]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · adjective bracketed"}],"revisionHistory":[]},
{"id":"matthew.23.mt23Finger","book":"Matthew","chapter":23,"decisionKey":"mt23Finger","source":{"greekPresented":"τῷ δὲ δακτύλῳ αὐτῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How little help will they give?","summary":"The deliberately small image is a single finger.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"finger","rationale":"‘Not willing to move them with their finger’ is default because the deliberately tiny bodily image intensifies their refusal to help. ‘Lift a finger’ is an English idiom, while ‘refuse to help carry’ explains the force.","evidence":{"external":null,"internal":null},"options":[{"id":"finger","text":"they are not willing to move them with their finger","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"lift","text":"they will not lift a finger to move them","description":"English idiom","isDefault":false,"witnesses":null},{"id":"help","text":"they refuse to help carry them at all","description":"Force interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Phylacteries","book":"Matthew","chapter":23,"decisionKey":"mt23Phylacteries","source":{"greekPresented":"πλατύνουσιν ... τὰ φυλακτήρια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do they broaden?","summary":"Phylaktēria were scripture-bearing cases worn in observance of Torah; ‘phylacteries’ is traditional but opaque.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"cases","rationale":"‘Broaden their scripture-cases’ is default because it makes the function of phylaktēria visible without losing the physical object. ‘Phylacteries’ is historical but opaque, while ‘prayer boxes’ supplies material context.","evidence":{"external":null,"internal":null},"options":[{"id":"cases","text":"they broaden their scripture-cases","description":"Project default · function exposed","isDefault":true,"witnesses":null},{"id":"phylacteries","text":"they make their phylacteries broad","description":"Traditional term","isDefault":false,"witnesses":null},{"id":"boxes","text":"they enlarge the prayer boxes they wear","description":"Material context","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Tassels","book":"Matthew","chapter":23,"decisionKey":"mt23Tassels","source":{"greekPresented":"μεγαλύνουσιν τὰ κράσπεδα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What garment feature do they enlarge?","summary":"Kraspeda are the commanded edge-tassels or fringes of a garment.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"tassels","rationale":"‘Enlarge their tassels’ is default because kraspeda names the commanded garment-edge tassels directly. ‘Fringes’ is traditional, while ‘corner-tassels’ expands the Torah context.","evidence":{"external":null,"internal":null},"options":[{"id":"tassels","text":"enlarge their tassels","description":"Project default · historical object","isDefault":true,"witnesses":null},{"id":"fringes","text":"lengthen their fringes","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"corners","text":"make the corner-tassels of their garments large","description":"Torah context expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Rabbi","book":"Matthew","chapter":23,"decisionKey":"mt23Rabbi","source":{"greekPresented":"ῥαββί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What title do they love to receive?","summary":"Rabbi is a transliterated Semitic honorific meaning my master or teacher.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"rabbi","rationale":"‘Rabbi’ is default because the transliterated historical title and its social force should remain audible. ‘Teacher’ translates function, while ‘Master’ emphasizes honor.","evidence":{"external":null,"internal":null},"options":[{"id":"rabbi","text":"Rabbi","description":"Project default · historical title","isDefault":true,"witnesses":null},{"id":"teacher","text":"Teacher","description":"Meaning translated","isDefault":false,"witnesses":null},{"id":"master","text":"Master","description":"Honorific force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23TeacherText","book":"Matthew","chapter":23,"decisionKey":"mt23TeacherText","source":{"greekPresented":"εἷς ... ὁ διδάσκαλος / ὁ καθηγητής [ὁ Χριστός]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is the disciples’ one teacher in verse 8?","summary":"The early reading ‘teacher’ competes with forms using ‘instructor’ and adding ‘the Christ,’ likely influenced by verse 10.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"teacher","rationale":"‘Teacher’ is default because the concise form has strong early Alexandrian support. ‘Instructor, the Christ’ likely arose by assimilation to verse 10.","evidence":{"external":"Teacher: א¹, B, 33, 892*; instructor/Christ expansions: several later streams including the Byzantine tradition.","internal":"Verse 10 supplies both kathēgētēs and ‘the Christ,’ creating an obvious source for harmonization backward into verse 8."},"options":[{"id":"teacher","text":"one is your teacher","description":"Project default · early concise form","isDefault":true,"witnesses":"ὑμῶν ὁ διδάσκαλος · א¹, B, 33, 892*"},{"id":"christ","text":"one is your instructor, the Christ","description":"Expanded reading","isDefault":false,"witnesses":"ὑμῶν ὁ καθηγητής, ὁ Χριστός · secondary expanded forms"},{"id":"open","text":"one is your teacher [the Christ]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expansion bracketed"}],"revisionHistory":[]},
{"id":"matthew.23.mt23Father","book":"Matthew","chapter":23,"decisionKey":"mt23Father","source":{"greekPresented":"πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How direct is the command about ‘father’?","summary":"The prohibition is framed within the warning against status titles: call no one ‘your father’ upon the earth.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"call","rationale":"‘Call no one your father upon the earth’ is default because it retains the command’s syntax within the warning against rank titles. ‘Give no one the title’ makes context explicit, while ‘ultimate father’ interprets theology.","evidence":{"external":null,"internal":null},"options":[{"id":"call","text":"call no one your father upon the earth","description":"Project default · syntax retained","isDefault":true,"witnesses":null},{"id":"title","text":"give no one on earth the title Father","description":"Title context explicit","isDefault":false,"witnesses":null},{"id":"spiritual","text":"claim no earthly person as your ultimate father","description":"Theological force interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Instructor","book":"Matthew","chapter":23,"decisionKey":"mt23Instructor","source":{"greekPresented":"καθηγηταί ... καθηγητὴς ... ὁ Χριστός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should kathēgētēs be rendered?","summary":"The noun denotes one who leads or instructs; Matthew identifies the one such guide as the Christ.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"instructor","rationale":"‘Do not be called instructors ... one is your instructor, the Anointed’ is default because it repeats kathēgētēs and translates Christos as a title. ‘Leaders’ stresses guidance, while ‘masters’ foregrounds honor.","evidence":{"external":null,"internal":null},"options":[{"id":"instructor","text":"do not be called instructors, for one is your instructor, the Anointed","description":"Project default · noun repeated, title translated","isDefault":true,"witnesses":null},{"id":"leaders","text":"do not be called leaders, for your one leader is the Christ","description":"Leadership force","isDefault":false,"witnesses":null},{"id":"masters","text":"do not be called masters, for you have one Master, the Messiah","description":"Honorific English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Humble","book":"Matthew","chapter":23,"decisionKey":"mt23Humble","source":{"greekPresented":"ταπεινώσει ... ταπεινώσει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What reciprocal reversal does Jesus state?","summary":"The same verb means lower, humble, or bring low.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"lower","rationale":"‘The one who lowers himself will be raised’ is default because it preserves the spatial reversal in both verbs. ‘Humbles ... exalted’ is traditional, while ‘low ... lifted high’ expands the parallel.","evidence":{"external":null,"internal":null},"options":[{"id":"lower","text":"the one who lowers himself will be raised","description":"Project default · spatial image","isDefault":true,"witnesses":null},{"id":"humble","text":"whoever humbles himself will be exalted","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"low","text":"the one who makes himself low will be lifted high","description":"Parallel expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Shut","book":"Matthew","chapter":23,"decisionKey":"mt23Shut","source":{"greekPresented":"κλείετε τὴν βασιλείαν τῶν οὐρανῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the leaders do to the kingdom?","summary":"The verb is the ordinary action of shutting or locking something.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"shut","rationale":"‘You shut the kingdom of the heavens before humans’ is default because it retains the ordinary closing action and Matthew’s plural heavens. ‘Lock people out’ gives the effect, while ‘in people’s faces’ intensifies confrontation.","evidence":{"external":null,"internal":null},"options":[{"id":"shut","text":"you shut the kingdom of the heavens before humans","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"lock","text":"you lock people out of heaven’s kingdom","description":"Effect explicit","isDefault":false,"witnesses":null},{"id":"close","text":"you close the kingdom of heaven in people’s faces","description":"Confrontational idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Verse14","book":"Matthew","chapter":23,"decisionKey":"mt23Verse14","source":{"greekPresented":"[οὐαὶ ... κατεσθίετε τὰς οἰκίας τῶν χηρῶν]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew include the woe about devouring widows’ houses?","summary":"The entire verse is absent from the earliest and most diverse witnesses; later copies insert a saying secure in Mark 12:40 and Luke 20:47, in more than one position.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the earliest and most diverse witnesses lack the verse, while the same saying is secure in Mark and Luke. Its variable position in Matthew is characteristic of a later insertion.","evidence":{"external":"Omit: א, B, D, L, Z, Θ, family 1, 33 and major early versions; include: later witnesses, placed either before or after verse 13.","internal":"Harmonization from Mark 12:40 or Luke 20:47 readily explains the wording. Multiple insertion points are difficult to explain if the sentence originally occupied one fixed place."},"options":[{"id":"omit","text":"[Verse 14 absent from the earliest text]","description":"Project default · omission","isDefault":true,"witnesses":"verse absent · א, B, D, L, Z, Θ, f¹, 33, early versions"},{"id":"include","text":"Woe to you, scribes and Pharisees, hypocrites, because you devour widows’ houses and for a pretense pray at length; because of this you will receive greater judgment","description":"Later inserted verse","isDefault":false,"witnesses":"verse present · later Greek and Byzantine witnesses"},{"id":"open","text":"[Woe ... you devour widows’ houses ...]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · whole verse bracketed"}],"revisionHistory":[]},
{"id":"matthew.23.mt23Proselyte","book":"Matthew","chapter":23,"decisionKey":"mt23Proselyte","source":{"greekPresented":"προσήλυτον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom do they travel to make?","summary":"Prosēlytos is a convert who has come over to a religious community.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"proselyte","rationale":"‘One proselyte’ is default because it preserves the historical term for someone who comes over to a religious community. ‘Convert’ is natural English, while ‘new adherent’ foregrounds belonging.","evidence":{"external":null,"internal":null},"options":[{"id":"proselyte","text":"one proselyte","description":"Project default · historical term","isDefault":true,"witnesses":null},{"id":"convert","text":"one convert","description":"Natural English","isDefault":false,"witnesses":null},{"id":"adherent","text":"one new adherent","description":"Community focus","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23GehennaSon","book":"Matthew","chapter":23,"decisionKey":"mt23GehennaSon","source":{"greekPresented":"υἱὸν γεέννης διπλότερον ὑμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the convert become?","summary":"‘Son of Gehenna’ is a Semitic relationship idiom; ‘twice as much as you’ intensifies the charge.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"son","rationale":"‘A son of Gehenna twice as much as you’ is default because it exposes the Semitic relationship idiom and doubled comparison. ‘Destined for Gehenna’ interprets outcome, while ‘child of hell’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"son","text":"a son of Gehenna twice as much as you","description":"Project default · idiom exposed","isDefault":true,"witnesses":null},{"id":"destined","text":"twice as destined for Gehenna as you are","description":"Meaning foregrounded","isDefault":false,"witnesses":null},{"id":"hell","text":"twice the child of hell that you are","description":"Traditional interpretive English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23BlindGuides","book":"Matthew","chapter":23,"decisionKey":"mt23BlindGuides","source":{"greekPresented":"ὁδηγοὶ τυφλοί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the repeated accusation sound?","summary":"The phrase is deliberately paradoxical: people who guide others cannot see.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"blind","rationale":"‘Blind guides’ is default because the compact paradox is the point: those directing others cannot see. ‘Guides who are blind’ expands the relation, while ‘blind leaders’ institutionalizes it.","evidence":{"external":null,"internal":null},"options":[{"id":"blind","text":"blind guides","description":"Project default · compact paradox","isDefault":true,"witnesses":null},{"id":"guides","text":"guides who are blind","description":"Relation explicit","isDefault":false,"witnesses":null},{"id":"leaders","text":"blind leaders","description":"Institutional force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Gold","book":"Matthew","chapter":23,"decisionKey":"mt23Gold","source":{"greekPresented":"ὁ χρυσὸς τοῦ ναοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What gold is supposedly oath-binding?","summary":"The genitive relates the gold to the sanctuary, likely its sacred treasury or adornment.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"gold","rationale":"‘The gold of the sanctuary’ is default because the genitive leaves treasury, adornment, and sacred association open. ‘Temple gold’ is compact, while ‘gold treasure’ specifies a likely referent.","evidence":{"external":null,"internal":null},"options":[{"id":"gold","text":"the gold of the sanctuary","description":"Project default · relation open","isDefault":true,"witnesses":null},{"id":"temple","text":"the temple gold","description":"Compact English","isDefault":false,"witnesses":null},{"id":"treasure","text":"the sanctuary’s gold treasure","description":"Likely referent expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Greater","book":"Matthew","chapter":23,"decisionKey":"mt23Greater","source":{"greekPresented":"τίς γὰρ μείζων ἐστίν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the repeated oath-logic question sound?","summary":"Jesus asks which reality is greater because it sanctifies the lesser object.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"greater","rationale":"‘For which is greater?’ is default because it preserves the repeated comparative question driving the consecration argument. ‘Carries greater weight’ evokes value, while ‘more sacred’ interprets the logic.","evidence":{"external":null,"internal":null},"options":[{"id":"greater","text":"For which is greater?","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"more","text":"Which carries greater weight?","description":"Argumentative force","isDefault":false,"witnesses":null},{"id":"sacred","text":"Which is truly more sacred?","description":"Consecration context","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Swears","book":"Matthew","chapter":23,"decisionKey":"mt23Swears","source":{"greekPresented":"ὀμόσας ... ὀμνύει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does an oath by altar, sanctuary, or heaven encompass?","summary":"The repeated construction makes the oath include the sacred reality and all connected with it.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"swears","rationale":"‘The one swearing by it swears by it and everything upon it’ is default because it retains Jesus’ repeated oath construction. ‘An oath includes’ naturalizes it, while ‘bound by all it represents’ states the implication.","evidence":{"external":null,"internal":null},"options":[{"id":"swears","text":"the one swearing by it swears by it and by everything upon it","description":"Project default · repetition retained","isDefault":true,"witnesses":null},{"id":"oath","text":"an oath by it includes everything upon it","description":"Natural English","isDefault":false,"witnesses":null},{"id":"bound","text":"whoever invokes it is bound by all it represents","description":"Implication foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Mint","book":"Matthew","chapter":23,"decisionKey":"mt23Mint","source":{"greekPresented":"τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Which garden herbs do they tithe?","summary":"The list is mint, dill, and cumin—small produce contrasted with weightier obligations.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"dill","rationale":"‘Mint and dill and cumin’ is default because it preserves the three garden herbs directly and accurately. ‘Anise’ is traditional but less likely for anēthon, while ‘even’ foregrounds their smallness.","evidence":{"external":null,"internal":null},"options":[{"id":"dill","text":"mint and dill and cumin","description":"Project default · nouns direct","isDefault":true,"witnesses":null},{"id":"anise","text":"mint, anise, and cumin","description":"Traditional reading of anēthon","isDefault":false,"witnesses":null},{"id":"herbs","text":"even mint, dill, and cumin","description":"Smallness emphasized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Weightier","book":"Matthew","chapter":23,"decisionKey":"mt23Weightier","source":{"greekPresented":"τὰ βαρύτερα τοῦ νόμου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What have they abandoned?","summary":"The comparative adjective literally means heavier things and evokes moral weight.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"heavier","rationale":"‘The heavier things of the law: judgment, mercy, and faithfulness’ is default because it preserves the moral-weight image and the terms’ breadth. ‘Weightier matters’ is traditional, while ‘important demands’ explains it.","evidence":{"external":null,"internal":null},"options":[{"id":"heavier","text":"the heavier things of the law: judgment and mercy and faithfulness","description":"Project default · weight image","isDefault":true,"witnesses":null},{"id":"weightier","text":"the weightier matters of the law: justice, mercy, and faith","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"important","text":"the law’s more important demands: justice, compassion, and fidelity","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Strain","book":"Matthew","chapter":23,"decisionKey":"mt23Strain","source":{"greekPresented":"διϋλίζοντες τὸν κώνωπα ... καταπίνοντες τὴν κάμηλον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the gnat-and-camel contrast be rendered?","summary":"They filter a tiny unclean creature from drink yet gulp down a huge one.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"filter","rationale":"‘Filtering out the gnat but swallowing the camel’ is default because it accurately presents removing a tiny impurity from drink against ingesting a huge one. ‘Straining’ is traditional, while ‘gulping’ heightens absurdity.","evidence":{"external":null,"internal":null},"options":[{"id":"filter","text":"filtering out the gnat but swallowing the camel","description":"Project default · action precise","isDefault":true,"witnesses":null},{"id":"strain","text":"straining out a gnat and swallowing a camel","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"screen","text":"screening away a gnat while gulping down a camel","description":"Absurdity vivid","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23CupText","book":"Matthew","chapter":23,"decisionKey":"mt23CupText","source":{"greekPresented":"ἁρπαγῆς καὶ ἀκρασίας / ἀδικίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What fills the inside of the cup and dish?","summary":"The rarer early reading akrasia means lack of self-control or self-indulgence; some witnesses substitute the familiar adikia, unrighteousness.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"indulgence","rationale":"‘Self-indulgence’ is default because the rarer akrasia is strongly attested and best explains substitution with the familiar moral noun ‘unrighteousness.’","evidence":{"external":"Self-indulgence (ἀκρασίας): א, B, C, L and important early support; unrighteousness (ἀδικίας): D, W, Θ and substantial later support.","internal":"Scribes commonly replace an unusual word with a familiar ethical term. Both readings fit the denunciation, so external evidence carries the decision."},"options":[{"id":"indulgence","text":"robbery and self-indulgence","description":"Project default · early reading","isDefault":true,"witnesses":"ἀκρασίας · א, B, C, L and early support"},{"id":"injustice","text":"robbery and unrighteousness","description":"Variant reading","isDefault":false,"witnesses":"ἀδικίας · D, W, Θ and later support"},{"id":"open","text":"robbery and self-indulgence [or unrighteousness]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · noun fork shown"}],"revisionHistory":[]},
{"id":"matthew.23.mt23Clean","book":"Matthew","chapter":23,"decisionKey":"mt23Clean","source":{"greekPresented":"καθάρισον πρῶτον τὸ ἐντὸς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must be cleaned first?","summary":"The adverb ‘first’ establishes inner cleansing as the condition for outer cleanliness.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"inside","rationale":"‘First clean the inside of the cup’ is default because the adverb establishes inner cleansing as prior and determinative. ‘What is within’ exposes structure, while ‘inner corruption’ interprets the metaphor.","evidence":{"external":null,"internal":null},"options":[{"id":"inside","text":"first clean the inside of the cup","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"within","text":"clean what is within the cup first","description":"Greek shape","isDefault":false,"witnesses":null},{"id":"inner","text":"begin with the cup’s inner corruption","description":"Metaphor interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Whitewashed","book":"Matthew","chapter":23,"decisionKey":"mt23Whitewashed","source":{"greekPresented":"τάφοις κεκονιαμένοις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are they compared with?","summary":"The perfect participle describes tombs coated with white lime: attractive and marked outside, unclean within.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"whitewashed","rationale":"‘Whitewashed tombs’ is default because it preserves the historical lime-coated grave image and its exterior-interior contrast. ‘Painted white’ explains the action, while ‘plastered graves’ foregrounds material.","evidence":{"external":null,"internal":null},"options":[{"id":"whitewashed","text":"whitewashed tombs","description":"Project default · historical image","isDefault":true,"witnesses":null},{"id":"painted","text":"tombs painted white","description":"Action explicit","isDefault":false,"witnesses":null},{"id":"plastered","text":"freshly plastered graves","description":"Material image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Lawlessness","book":"Matthew","chapter":23,"decisionKey":"mt23Lawlessness","source":{"greekPresented":"ὑποκρίσεως καὶ ἀνομίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What fills them inwardly?","summary":"Anomia is lawlessness—conduct without or against law—not merely generic wickedness.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"lawlessness","rationale":"‘Hypocrisy and lawlessness’ is default because anomia specifically names life against or without law. ‘Evil’ generalizes it, while ‘pretense and contempt for law’ expands both terms.","evidence":{"external":null,"internal":null},"options":[{"id":"lawlessness","text":"hypocrisy and lawlessness","description":"Project default · terms direct","isDefault":true,"witnesses":null},{"id":"evil","text":"hypocrisy and evil","description":"General English","isDefault":false,"witnesses":null},{"id":"contempt","text":"pretense and contempt for the law","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Measure","book":"Matthew","chapter":23,"decisionKey":"mt23Measure","source":{"greekPresented":"πληρώσατε ... τὸ μέτρον τῶν πατέρων ὑμῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the command about their ancestors’ measure sound?","summary":"The imperative is biting or judicial irony: bring the inherited measure of violence to fullness.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"fill","rationale":"‘You, then, fill up the measure of your fathers’ is default because it retains the biting imperative and inherited fullness image. ‘Go ahead and complete’ makes irony explicit, while ‘guilt to its limit’ interprets judgment.","evidence":{"external":null,"internal":null},"options":[{"id":"fill","text":"you, then, fill up the measure of your fathers","description":"Project default · imperative retained","isDefault":true,"witnesses":null},{"id":"go","text":"Go ahead and complete what your ancestors began","description":"Irony explicit","isDefault":false,"witnesses":null},{"id":"limit","text":"Bring your ancestors’ guilt to its full limit","description":"Judicial sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Vipers","book":"Matthew","chapter":23,"decisionKey":"mt23Vipers","source":{"greekPresented":"ὄφεις, γεννήματα ἐχιδνῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the doubled serpent insult sound?","summary":"The second phrase literally means offspring of vipers.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"offspring","rationale":"‘Snakes, offspring of vipers’ is default because it preserves both serpent nouns and genealogical insult. ‘Brood of vipers’ is traditional, while ‘born of venomous serpents’ expands force.","evidence":{"external":null,"internal":null},"options":[{"id":"offspring","text":"Snakes, offspring of vipers","description":"Project default · two images retained","isDefault":true,"witnesses":null},{"id":"brood","text":"You snakes, brood of vipers","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"venomous","text":"Serpents, born of venomous serpents","description":"Force expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Gehenna","book":"Matthew","chapter":23,"decisionKey":"mt23Gehenna","source":{"greekPresented":"τῆς κρίσεως τῆς γεέννης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What judgment can they not escape?","summary":"The genitive can be heard as the judgment belonging to, resulting in, or characterized by Gehenna.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"of","rationale":"‘The judgment of Gehenna’ is default because the genitive leaves source, character, and outcome open. ‘Sentence to Gehenna’ specifies destination, while ‘condemnation of hell’ is traditional interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"of","text":"the judgment of Gehenna","description":"Project default · relation open","isDefault":true,"witnesses":null},{"id":"sentence","text":"the sentence to Gehenna","description":"Outcome explicit","isDefault":false,"witnesses":null},{"id":"hell","text":"the condemnation of hell","description":"Traditional interpretive English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Wise","book":"Matthew","chapter":23,"decisionKey":"mt23Wise","source":{"greekPresented":"προφήτας καὶ σοφοὺς καὶ γραμματεῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom will Jesus send?","summary":"The three groups are prophets, wise people, and scribes—messenger roles resonant with Israel’s history.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"wise","rationale":"‘Prophets and wise ones and scribes’ is default because it preserves all three messenger groups and their repeated conjunctions. ‘Sages and scripture scholars’ clarifies roles, while ‘wise teachers’ naturalizes them.","evidence":{"external":null,"internal":null},"options":[{"id":"wise","text":"prophets and wise ones and scribes","description":"Project default · three nouns direct","isDefault":true,"witnesses":null},{"id":"people","text":"prophets, sages, and scripture scholars","description":"Roles clarified","isDefault":false,"witnesses":null},{"id":"teachers","text":"prophets, wise teachers, and scribes","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Scourge","book":"Matthew","chapter":23,"decisionKey":"mt23Scourge","source":{"greekPresented":"μαστιγώσετε ἐν ταῖς συναγωγαῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will happen in the synagogues?","summary":"Mastigoō means whip or scourge as punishment.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"scourge","rationale":"‘You will scourge in your synagogues’ is default because mastigoō retains the severity of judicial whipping and the setting. ‘Whip them’ is plain English, while ‘assemblies’ translates the institution.","evidence":{"external":null,"internal":null},"options":[{"id":"scourge","text":"you will scourge in your synagogues","description":"Project default · severe term","isDefault":true,"witnesses":null},{"id":"whip","text":"you will whip them in your synagogues","description":"Plain English","isDefault":false,"witnesses":null},{"id":"flog","text":"you will have them flogged in your assemblies","description":"Institution translated","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Blood","book":"Matthew","chapter":23,"decisionKey":"mt23Blood","source":{"greekPresented":"πᾶν αἷμα δίκαιον ἐκχυννόμενον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What blood is said to come upon them?","summary":"The participle presents righteous blood as blood continually being poured out upon the earth.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"poured","rationale":"‘All righteous blood being poured out upon the earth’ is default because the participle presents the shedding as an ongoing historical stream. ‘Blood shed’ is natural English, while ‘every righteous person killed’ foregrounds people.","evidence":{"external":null,"internal":null},"options":[{"id":"poured","text":"all righteous blood being poured out upon the earth","description":"Project default · participle retained","isDefault":true,"witnesses":null},{"id":"shed","text":"all the righteous blood shed on earth","description":"Natural English","isDefault":false,"witnesses":null},{"id":"innocent","text":"the blood of every righteous person killed on earth","description":"People foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Barachiah","book":"Matthew","chapter":23,"decisionKey":"mt23Barachiah","source":{"greekPresented":"Ζαχαρίου υἱοῦ Βαραχίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does the text identify Zechariah as ‘son of Barachiah’?","summary":"The phrase is present in nearly all early witnesses but omitted by Sinaiticus and a few later witnesses, perhaps to resolve the historical difficulty.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"include","rationale":"The patronymic is default because it is present across nearly the whole early tradition. Its rare omission is plausibly motivated by the difficulty of identifying this Zechariah with the one killed in 2 Chronicles.","evidence":{"external":"Include: B, C, D, L, W, Θ and the broad Greek/versional tradition; omit: א, minuscule 59 and a few lectionaries.","internal":"A scribe aware that 2 Chronicles names Zechariah ‘son of Jehoiada’ had a clear reason to remove the difficult patronymic; adding it would create the problem."},"options":[{"id":"include","text":"Zechariah son of Barachiah","description":"Project default · broad early support","isDefault":true,"witnesses":"υἱοῦ Βαραχίου · B, C, D, L, W, Θ, broad tradition"},{"id":"omit","text":"Zechariah","description":"Minority omission","isDefault":false,"witnesses":"patronymic absent · א, 59, a few lectionaries"},{"id":"open","text":"Zechariah [son of Barachiah]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · patronymic bracketed"}],"revisionHistory":[]},
{"id":"matthew.23.mt23Generation","book":"Matthew","chapter":23,"decisionKey":"mt23Generation","source":{"greekPresented":"ἐπὶ τὴν γενεὰν ταύτην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Upon whom will these things come?","summary":"Genea can mean generation, contemporaries, or a lineage; the demonstrative makes it ‘this’ generation.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"generation","rationale":"‘Upon this generation’ is default because genea and the demonstrative remain direct without deciding whether the term extends to lineage. ‘People of this generation’ expands the referent, while ‘present age’ broadens time.","evidence":{"external":null,"internal":null},"options":[{"id":"generation","text":"upon this generation","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"people","text":"upon the people of this generation","description":"Referent expanded","isDefault":false,"witnesses":null},{"id":"age","text":"upon this present age","description":"Broader temporal sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Jerusalem","book":"Matthew","chapter":23,"decisionKey":"mt23Jerusalem","source":{"greekPresented":"Ἰερουσαλὴμ Ἰερουσαλήμ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the doubled address be voiced?","summary":"The repeated city-name conveys grief and urgent personal address.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"double","rationale":"‘Jerusalem, Jerusalem’ is default because the doubled name itself carries grief and urgency. ‘O Jerusalem’ signals lament, while punctuation can intensify emotion.","evidence":{"external":null,"internal":null},"options":[{"id":"double","text":"Jerusalem, Jerusalem","description":"Project default · repetition retained","isDefault":true,"witnesses":null},{"id":"oh","text":"O Jerusalem, Jerusalem","description":"Lament signaled","isDefault":false,"witnesses":null},{"id":"city","text":"Jerusalem—Jerusalem!","description":"Emotional punctuation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Hen","book":"Matthew","chapter":23,"decisionKey":"mt23Hen","source":{"greekPresented":"ὄρνις ἐπισυνάγει τὰ νοσσία ... ὑπὸ τὰς πτέρυγας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the bird image be rendered?","summary":"Ornis is a bird, but the gathering of chicks beneath wings naturally specifies a hen.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"hen","rationale":"‘As a hen gathers her chicks under her wings’ is default because the action naturally specifies ornis as a mother bird and preserves the shelter image. ‘Bird ... young’ stays general, while ‘shelters’ interprets protection.","evidence":{"external":null,"internal":null},"options":[{"id":"hen","text":"as a hen gathers her chicks under her wings","description":"Project default · image natural","isDefault":true,"witnesses":null},{"id":"bird","text":"as a bird gathers its young beneath its wings","description":"Noun kept general","isDefault":false,"witnesses":null},{"id":"mother","text":"as a mother hen shelters her chicks beneath her wings","description":"Protective force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.23.mt23Desolate","book":"Matthew","chapter":23,"decisionKey":"mt23Desolate","source":{"greekPresented":"ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν [ἔρημος]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is their house explicitly called desolate?","summary":"Some ancient witnesses omit erēmos. The longer reading evokes prophetic desolation; the shorter ends starkly with the house simply ‘left to you.’","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"desolate","rationale":"‘Desolate’ is the working default because it has early and broad support and completes the prophetic allusion. The shorter reading is ancient and remains visible.","evidence":{"external":"Include ἔρημος: major early codices and broad later support; omit: some ancient witnesses and versions.","internal":"The word may have been added to sharpen the allusion to Jeremiah 22:5, but it also could be omitted through stylistic abbreviation. Evidence favors inclusion without eliminating doubt."},"options":[{"id":"desolate","text":"Look: your house is left to you desolate","description":"Project default · strongly attested reading","isDefault":true,"witnesses":"ἔρημος present · major early and broad Greek support"},{"id":"short","text":"Look: your house is left to you","description":"Ancient shorter reading","isDefault":false,"witnesses":"ἔρημος absent · some ancient witnesses and versions"},{"id":"open","text":"Look: your house is left to you [desolate]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · adjective bracketed"}],"revisionHistory":[]},
{"id":"matthew.23.mt23Until","book":"Matthew","chapter":23,"decisionKey":"mt23Until","source":{"greekPresented":"ἕως ἂν εἴπητε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What marks the limit of not seeing Jesus?","summary":"The construction points forward until the audience says the quoted acclamation.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"until","rationale":"‘Until you say’ is default because the construction directly marks the future boundary of not seeing Jesus. ‘Unless and until’ foregrounds condition, while ‘until the time comes’ expands temporal force.","evidence":{"external":null,"internal":null},"options":[{"id":"until","text":"until you say","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"unless","text":"unless and until you say","description":"Conditional force","isDefault":false,"witnesses":null},{"id":"time","text":"until the time comes when you say","description":"Temporal force expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Buildings","book":"Matthew","chapter":24,"decisionKey":"mt24Buildings","source":{"greekPresented":"τὰς οἰκοδομὰς τοῦ ἱεροῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples point out?","summary":"Oikodomai can denote buildings or the built structures of the temple complex.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"buildings","rationale":"‘The buildings of the temple complex’ is default because oikodomai names the built structures while hieron includes the wider precinct. ‘Temple structures’ is compact, while ‘temple buildings’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"buildings","text":"the buildings of the temple complex","description":"Project default · complex distinguished","isDefault":true,"witnesses":null},{"id":"structures","text":"the temple structures","description":"Compact English","isDefault":false,"witnesses":null},{"id":"temple","text":"the temple buildings","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Stone","book":"Matthew","chapter":24,"decisionKey":"mt24Stone","source":{"greekPresented":"οὐ μὴ ἀφεθῇ ... λίθος ἐπὶ λίθον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How absolute is the prediction?","summary":"The emphatic negative says no stone will be left upon another without being demolished.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"stone","rationale":"‘A stone will certainly not be left here upon a stone’ is default because it preserves the emphatic negative and repeated noun. ‘Not one stone’ is natural English, while ‘every stone torn down’ foregrounds result.","evidence":{"external":null,"internal":null},"options":[{"id":"stone","text":"a stone will certainly not be left here upon a stone","description":"Project default · emphatic form","isDefault":true,"witnesses":null},{"id":"one","text":"not one stone here will be left on another","description":"Natural English","isDefault":false,"witnesses":null},{"id":"every","text":"every stone here will be torn down","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Coming","book":"Matthew","chapter":24,"decisionKey":"mt24Coming","source":{"greekPresented":"τῆς σῆς παρουσίας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What future event do the disciples ask about?","summary":"Parousia means presence or arrival and became a technical early-Christian term for Jesus’ coming.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"presence","rationale":"‘Your presence’ is default because parousia can denote arrival and continuing presence rather than only the moment of coming. ‘Coming’ is established eschatological English, while ‘arrival’ foregrounds event.","evidence":{"external":null,"internal":null},"options":[{"id":"presence","text":"your presence","description":"Project default · noun direct","isDefault":true,"witnesses":null},{"id":"coming","text":"your coming","description":"Established eschatological English","isDefault":false,"witnesses":null},{"id":"arrival","text":"your arrival","description":"Event foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Completion","book":"Matthew","chapter":24,"decisionKey":"mt24Completion","source":{"greekPresented":"συντελείας τοῦ αἰῶνος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is reaching completion?","summary":"Synteleia is consummation or completion; aiōn is the present age, not the physical world.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"completion","rationale":"‘The completion of the age’ is default because synteleia names consummation and aiōn the present era rather than the physical world. ‘End’ is traditional, while ‘consummation’ stresses culmination.","evidence":{"external":null,"internal":null},"options":[{"id":"completion","text":"the completion of the age","description":"Project default · terms direct","isDefault":true,"witnesses":null},{"id":"end","text":"the end of the age","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"consummation","text":"the consummation of this era","description":"Culmination emphasized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Mislead","book":"Matthew","chapter":24,"decisionKey":"mt24Mislead","source":{"greekPresented":"μή τις ὑμᾶς πλανήσῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What danger comes first?","summary":"Planaō means lead astray, cause to wander, or deceive.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"astray","rationale":"‘See that no one leads you astray’ is default because planaō preserves the image of being led off course. ‘Deceives’ is natural English, while ‘misleads’ is plain.","evidence":{"external":null,"internal":null},"options":[{"id":"astray","text":"See that no one leads you astray","description":"Project default · movement image","isDefault":true,"witnesses":null},{"id":"deceive","text":"Watch that no one deceives you","description":"Natural English","isDefault":false,"witnesses":null},{"id":"mislead","text":"Be careful that no one misleads you","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24IAmChrist","book":"Matthew","chapter":24,"decisionKey":"mt24IAmChrist","source":{"greekPresented":"ἐγώ εἰμι ὁ Χριστός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will false claimants say?","summary":"Christos is the title ‘Anointed,’ while egō eimi supplies the direct claim ‘I am.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"anointed","rationale":"‘I am the Anointed’ is default because it translates Christos as a title while retaining the direct egō eimi claim. ‘Christ’ is traditional, while ‘Messiah’ uses the Hebrew-derived title.","evidence":{"external":null,"internal":null},"options":[{"id":"anointed","text":"I am the Anointed","description":"Project default · title translated","isDefault":true,"witnesses":null},{"id":"christ","text":"I am the Christ","description":"Traditional transliteration","isDefault":false,"witnesses":null},{"id":"messiah","text":"I am the Messiah","description":"Hebrew-derived title","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Wars","book":"Matthew","chapter":24,"decisionKey":"mt24Wars","source":{"greekPresented":"πολέμους καὶ ἀκοὰς πολέμων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will they hear?","summary":"Akoē is a hearing, report, or rumor; the pairing contrasts wars with reports about wars.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"reports","rationale":"‘Wars and reports of wars’ is default because akoē neutrally denotes what is heard without prejudging reliability. ‘Rumors’ suggests uncertainty, while ‘news’ foregrounds communication.","evidence":{"external":null,"internal":null},"options":[{"id":"reports","text":"wars and reports of wars","description":"Project default · neutral noun","isDefault":true,"witnesses":null},{"id":"rumors","text":"wars and rumors of wars","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"news","text":"wars and news of wars","description":"Communication foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24MustText","book":"Matthew","chapter":24,"decisionKey":"mt24MustText","source":{"greekPresented":"δεῖ γὰρ γενέσθαι / πάντα ... γενέσθαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Must ‘this’ happen or ‘all these things’?","summary":"Early witnesses divide between a concise singular form and an expanded plural form.","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"this","rationale":"The concise singular ‘this must happen’ is the working default because it has strong early support. The plural ‘all these things’ clarifies the collective reference and became widespread.","evidence":{"external":"Singular: B and important early witnesses; plural expansion: א, C, D, W and the broad later tradition.","internal":"Nearby plural events make expansion to ‘all these things’ natural. The singular can refer to the whole complex without spelling it out."},"options":[{"id":"this","text":"for this must happen","description":"Project default · concise early form","isDefault":true,"witnesses":"δεῖ γὰρ γενέσθαι · B and early support"},{"id":"all","text":"for all these things must happen","description":"Expanded reading","isDefault":false,"witnesses":"δεῖ γὰρ πάντα γενέσθαι · א, C, D, W, broad tradition"},{"id":"open","text":"for [all] these things must happen","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expansion bracketed"}],"revisionHistory":[]},
{"id":"matthew.24.mt24BirthPains","book":"Matthew","chapter":24,"decisionKey":"mt24BirthPains","source":{"greekPresented":"ἀρχὴ ὠδίνων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do these events begin?","summary":"Ōdines are labor pains, an apocalyptic image of suffering that precedes birth.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"labor","rationale":"‘The beginning of labor pains’ is default because ōdines specifically evokes suffering preceding birth. ‘Birth pains’ is established English, while ‘sorrows’ loses the image.","evidence":{"external":null,"internal":null},"options":[{"id":"labor","text":"the beginning of labor pains","description":"Project default · image explicit","isDefault":true,"witnesses":null},{"id":"birth","text":"the beginning of birth pains","description":"Established English","isDefault":false,"witnesses":null},{"id":"sorrows","text":"the beginning of sorrows","description":"Traditional but less specific","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24HandOver","book":"Matthew","chapter":24,"decisionKey":"mt24HandOver","source":{"greekPresented":"παραδώσουσιν ὑμᾶς εἰς θλῖψιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To what will disciples be handed over?","summary":"Thlipsis is pressure, affliction, distress, or tribulation.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"distress","rationale":"‘Hand you over to distress’ is default because thlipsis broadly denotes crushing pressure or affliction. ‘Tribulation’ is traditional, while ‘persecution’ interprets the context.","evidence":{"external":null,"internal":null},"options":[{"id":"distress","text":"they will hand you over to distress","description":"Project default · broad force","isDefault":true,"witnesses":null},{"id":"tribulation","text":"they will deliver you to tribulation","description":"Traditional eschatological term","isDefault":false,"witnesses":null},{"id":"persecution","text":"they will hand you over to persecution","description":"Context interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Stumble","book":"Matthew","chapter":24,"decisionKey":"mt24Stumble","source":{"greekPresented":"σκανδαλισθήσονται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will happen to many?","summary":"Skandalizō can mean be ensnared, fall away, or be caused to stumble.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"stumble","rationale":"‘Many will be caused to stumble’ is default because the passive skandalizō retains the obstacle-and-fall image. ‘Fall away’ foregrounds allegiance, while ‘take offense’ foregrounds reaction.","evidence":{"external":null,"internal":null},"options":[{"id":"stumble","text":"many will be caused to stumble","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"fall","text":"many will fall away","description":"Allegiance foregrounded","isDefault":false,"witnesses":null},{"id":"offense","text":"many will take offense","description":"Reaction foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Lawlessness","book":"Matthew","chapter":24,"decisionKey":"mt24Lawlessness","source":{"greekPresented":"πληθυνθῆναι τὴν ἀνομίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What increases?","summary":"Anomia is lawlessness—life against or without law.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"lawlessness","rationale":"‘Because lawlessness is multiplied’ is default because anomia specifically names life without or against law and the passive depicts increase. ‘Evil’ generalizes, while ‘disregard for law spreads’ explains it.","evidence":{"external":null,"internal":null},"options":[{"id":"lawlessness","text":"because lawlessness is multiplied","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"evil","text":"because evil increases","description":"General English","isDefault":false,"witnesses":null},{"id":"disregard","text":"because disregard for the law spreads","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24GrowCold","book":"Matthew","chapter":24,"decisionKey":"mt24GrowCold","source":{"greekPresented":"ψυγήσεται ἡ ἀγάπη τῶν πολλῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the love of many?","summary":"The future passive uses the physical image of cooling.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"cold","rationale":"‘The love of the many will grow cold’ is default because the passive preserves the physical cooling image and the collective phrase. ‘Most will cool’ is compact, while ‘love will fade’ interprets the result.","evidence":{"external":null,"internal":null},"options":[{"id":"cold","text":"the love of the many will grow cold","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"cool","text":"the love of most will cool","description":"Compact English","isDefault":false,"witnesses":null},{"id":"fade","text":"many people’s love will fade away","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Endure","book":"Matthew","chapter":24,"decisionKey":"mt24Endure","source":{"greekPresented":"ὁ ... ὑπομείνας εἰς τέλος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who will be saved?","summary":"Hypomenō means remain under pressure, endure, or stand firm.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"endure","rationale":"‘The one enduring to the end’ is default because hypomenō depicts remaining under pressure. ‘Stands firm’ foregrounds resolve, while ‘remains faithful’ interprets allegiance.","evidence":{"external":null,"internal":null},"options":[{"id":"endure","text":"the one enduring to the end","description":"Project default · participle direct","isDefault":true,"witnesses":null},{"id":"stand","text":"the one who stands firm to the end","description":"Resolve foregrounded","isDefault":false,"witnesses":null},{"id":"remain","text":"whoever remains faithful until the end","description":"Allegiance interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Inhabited","book":"Matthew","chapter":24,"decisionKey":"mt24Inhabited","source":{"greekPresented":"ἐν ὅλῃ τῇ οἰκουμένῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How far will the kingdom announcement go?","summary":"Oikoumenē literally denotes the inhabited world and could carry Roman-imperial scope.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"inhabited","rationale":"‘In the whole inhabited earth’ is default because oikoumenē names the populated world and leaves Roman-imperial scope open. ‘Whole world’ is natural, while ‘Roman world’ specifies a historical horizon.","evidence":{"external":null,"internal":null},"options":[{"id":"inhabited","text":"in the whole inhabited earth","description":"Project default · term exposed","isDefault":true,"witnesses":null},{"id":"world","text":"throughout the whole world","description":"Natural English","isDefault":false,"witnesses":null},{"id":"empire","text":"throughout the inhabited Roman world","description":"Historical horizon foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Desolation","book":"Matthew","chapter":24,"decisionKey":"mt24Desolation","source":{"greekPresented":"τὸ βδέλυγμα τῆς ἐρημώσεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Daniel’s phrase name?","summary":"The construction is literally ‘the abomination of desolation,’ meaning a desecrating horror that produces desolation.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"abomination","rationale":"‘The abomination of desolation’ is default because it preserves Daniel’s established phrase and genitive relation. ‘Desolating horror’ compresses it, while ‘sacrilege that causes desolation’ explains function.","evidence":{"external":null,"internal":null},"options":[{"id":"abomination","text":"the abomination of desolation","description":"Project default · traditional literal form","isDefault":true,"witnesses":null},{"id":"horror","text":"the desolating horror","description":"Meaning compressed","isDefault":false,"witnesses":null},{"id":"desecration","text":"the sacrilege that causes desolation","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24HolyPlace","book":"Matthew","chapter":24,"decisionKey":"mt24HolyPlace","source":{"greekPresented":"ἑστὸς ἐν τόπῳ ἁγίῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does the desolating thing stand?","summary":"The phrase says ‘in a holy place’ without explicitly naming the temple sanctuary.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"a","rationale":"‘Standing in a holy place’ is default because the Greek lacks the definite article and does not explicitly name the sanctuary. ‘The holy place’ is traditional, while ‘within the sanctuary’ interprets the referent.","evidence":{"external":null,"internal":null},"options":[{"id":"a","text":"standing in a holy place","description":"Project default · article respected","isDefault":true,"witnesses":null},{"id":"the","text":"standing in the holy place","description":"Traditional definite English","isDefault":false,"witnesses":null},{"id":"sanctuary","text":"standing within the sanctuary","description":"Referent interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Reader","book":"Matthew","chapter":24,"decisionKey":"mt24Reader","source":{"greekPresented":"ὁ ἀναγινώσκων νοείτω","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What aside interrupts the speech?","summary":"The reader—not merely the hearer—is told to understand, likely an authorial direction to the Gospel’s audience.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"reader","rationale":"‘Let the reader understand’ is default because the singular reader is directly commanded to discern the allusion. ‘Must discern’ stresses imperative force, while ‘take note’ is compact.","evidence":{"external":null,"internal":null},"options":[{"id":"reader","text":"let the reader understand","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"reading","text":"the one reading must discern","description":"Imperative force","isDefault":false,"witnesses":null},{"id":"take","text":"reader, take note","description":"Compact aside","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Flee","book":"Matthew","chapter":24,"decisionKey":"mt24Flee","source":{"greekPresented":"φευγέτωσαν εἰς τὰ ὄρη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where should those in Judea flee?","summary":"The plural mountains can be rendered the mountains or hill country.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"mountains","rationale":"‘Let them flee into the mountains’ is default because it retains the plural terrain noun directly. ‘Hills’ is natural regional English, while ‘hill country’ treats it collectively.","evidence":{"external":null,"internal":null},"options":[{"id":"mountains","text":"let them flee into the mountains","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"hills","text":"let them escape to the hills","description":"Terrain English","isDefault":false,"witnesses":null},{"id":"country","text":"let them flee into the hill country","description":"Regional sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Flesh","book":"Matthew","chapter":24,"decisionKey":"mt24Flesh","source":{"greekPresented":"οὐκ ἂν ἐσώθη πᾶσα σάρξ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who would survive if the days were not shortened?","summary":"‘All flesh’ is a Hebrew-shaped expression for living humanity.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"flesh","rationale":"‘All flesh would not be saved’ is default because it preserves the Hebrew-shaped expression for living humanity. ‘No human would survive’ explains it, while ‘preserved’ stresses survival.","evidence":{"external":null,"internal":null},"options":[{"id":"flesh","text":"all flesh would not be saved","description":"Project default · idiom exposed","isDefault":true,"witnesses":null},{"id":"one","text":"no human being would survive","description":"Meaning foregrounded","isDefault":false,"witnesses":null},{"id":"life","text":"no living person would be preserved","description":"Survival sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Chosen","book":"Matthew","chapter":24,"decisionKey":"mt24Chosen","source":{"greekPresented":"διὰ δὲ τοὺς ἐκλεκτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"For whose sake are the days shortened?","summary":"Eklektoi are selected or chosen ones; ‘elect’ is the traditional theological term.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"chosen","rationale":"‘For the sake of the chosen ones’ is default because it translates eklektoi without importing the technical English ‘elect.’ ‘Those God chose’ makes agency explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"chosen","text":"for the sake of the chosen ones","description":"Project default · title translated","isDefault":true,"witnesses":null},{"id":"elect","text":"for the sake of the elect","description":"Traditional term","isDefault":false,"witnesses":null},{"id":"people","text":"for the sake of those God chose","description":"Agency explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24FalseAnointed","book":"Matthew","chapter":24,"decisionKey":"mt24FalseAnointed","source":{"greekPresented":"ψευδόχριστοι καὶ ψευδοπροφῆται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who will arise?","summary":"Both compounds begin with pseudo—false anointed claimants and false prophets.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"false","rationale":"‘False anointed ones and false prophets’ is default because it exposes both pseudo-compounds and translates the title. ‘False Christs’ is traditional, while ‘false messiahs’ uses Jewish terminology.","evidence":{"external":null,"internal":null},"options":[{"id":"false","text":"false anointed ones and false prophets","description":"Project default · both compounds visible","isDefault":true,"witnesses":null},{"id":"christs","text":"false Christs and false prophets","description":"Traditional transliteration","isDefault":false,"witnesses":null},{"id":"messiahs","text":"false messiahs and false prophets","description":"Jewish title","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24DeceiveChosen","book":"Matthew","chapter":24,"decisionKey":"mt24DeceiveChosen","source":{"greekPresented":"ὥστε πλανῆσαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How strong is the deception claim?","summary":"‘If possible’ may imply the attempt is extreme without deciding whether its success is actually possible.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"if","rationale":"‘So as to lead astray, if possible, even the chosen ones’ is default because it preserves the conditional without deciding whether success is impossible. The alternatives imply impossibility or foreground attempt.","evidence":{"external":null,"internal":null},"options":[{"id":"if","text":"so as to lead astray, if possible, even the chosen ones","description":"Project default · condition open","isDefault":true,"witnesses":null},{"id":"were","text":"to deceive even the elect—if that were possible","description":"Impossibility implied","isDefault":false,"witnesses":null},{"id":"try","text":"to try to mislead even those chosen","description":"Attempt foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Lightning","book":"Matthew","chapter":24,"decisionKey":"mt24Lightning","source":{"greekPresented":"ὥσπερ ... ἡ ἀστραπή","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the Son of Man’s presence compared with?","summary":"Astrapē is lightning or a brilliant flash visible across the sky.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"lightning","rationale":"‘As lightning comes from east and appears as far as west’ is default because it preserves movement and sky-wide visibility. ‘Flash blazing’ is vivid, while ‘lights the whole sky’ compresses the comparison.","evidence":{"external":null,"internal":null},"options":[{"id":"lightning","text":"as the lightning comes from east and appears as far as west","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"flash","text":"like a flash blazing from east to west","description":"Visibility vivid","isDefault":false,"witnesses":null},{"id":"sky","text":"as lightning lights the whole sky","description":"Sense compressed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Corpse","book":"Matthew","chapter":24,"decisionKey":"mt24Corpse","source":{"greekPresented":"ὅπου ... τὸ πτῶμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What gathers the vultures?","summary":"Ptōma is a fallen body or corpse; aetoi can mean eagles but carrion birds here are likely vultures.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"corpse","rationale":"‘Wherever the corpse is, there the vultures will gather’ is default because ptōma is a fallen body and carrion birds fit the scene. ‘Dead body’ is natural, while ‘eagles’ preserves the broader bird noun.","evidence":{"external":null,"internal":null},"options":[{"id":"corpse","text":"wherever the corpse is, there the vultures will gather","description":"Project default · context precise","isDefault":true,"witnesses":null},{"id":"body","text":"where the dead body lies, the vultures gather","description":"Natural English","isDefault":false,"witnesses":null},{"id":"carcass","text":"wherever the carcass is, there the eagles gather","description":"Traditional bird rendering","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Tribulation","book":"Matthew","chapter":24,"decisionKey":"mt24Tribulation","source":{"greekPresented":"μετὰ ... τὴν θλῖψιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When do the cosmic signs occur?","summary":"The adverb eutheōs says immediately; thlipsis again means distress or tribulation.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"immediately","rationale":"‘Immediately after the distress of those days’ is default because eutheōs directly marks sequence and thlipsis remains broad. ‘Tribulation’ is traditional, while ‘suffering’ interprets it.","evidence":{"external":null,"internal":null},"options":[{"id":"immediately","text":"Immediately after the distress of those days","description":"Project default · sequence direct","isDefault":true,"witnesses":null},{"id":"right","text":"Right after the tribulation of those days","description":"Natural English","isDefault":false,"witnesses":null},{"id":"following","text":"Following directly upon that suffering","description":"Connection emphasized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Powers","book":"Matthew","chapter":24,"decisionKey":"mt24Powers","source":{"greekPresented":"αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will be shaken?","summary":"Dynameis may denote celestial powers, forces, or the heavenly host.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"powers","rationale":"‘The powers of the heavens will be shaken’ is default because dynameis remains open to celestial beings, forces, or structures. ‘Forces’ favors cosmology, while ‘heavenly bodies’ narrows astronomically.","evidence":{"external":null,"internal":null},"options":[{"id":"powers","text":"the powers of the heavens will be shaken","description":"Project default · ambiguity retained","isDefault":true,"witnesses":null},{"id":"forces","text":"the forces in the heavens will be shaken","description":"Cosmic sense","isDefault":false,"witnesses":null},{"id":"bodies","text":"the heavenly bodies will be shaken","description":"Astronomical interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Sign","book":"Matthew","chapter":24,"decisionKey":"mt24Sign","source":{"greekPresented":"τὸ σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What appears in heaven?","summary":"The genitive may mean a sign belonging to, identifying, or consisting in the Son of Man.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"of","rationale":"‘The sign of the Son of Man’ is default because the genitive leaves identity, possession, and announcement open. The alternatives specify function or equate the sign with the Son himself.","evidence":{"external":null,"internal":null},"options":[{"id":"of","text":"the sign of the Son of Man","description":"Project default · relation open","isDefault":true,"witnesses":null},{"id":"announcing","text":"the sign announcing the Son of Man","description":"Function interpreted","isDefault":false,"witnesses":null},{"id":"himself","text":"the Son of Man himself as the sign","description":"Identity interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Mourn","book":"Matthew","chapter":24,"decisionKey":"mt24Mourn","source":{"greekPresented":"κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who mourns?","summary":"Phylai can mean tribes or peoples; gē can mean earth or land.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"tribes","rationale":"‘All the tribes of the earth will mourn’ is default because it directly retains phylai and gē without narrowing scope. ‘Peoples of the world’ universalizes, while ‘tribes of the land’ localizes.","evidence":{"external":null,"internal":null},"options":[{"id":"tribes","text":"all the tribes of the earth will mourn","description":"Project default · nouns direct","isDefault":true,"witnesses":null},{"id":"peoples","text":"all the peoples of the world will mourn","description":"Universal English","isDefault":false,"witnesses":null},{"id":"land","text":"all the tribes of the land will beat their breasts","description":"Local and physical sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24ComingClouds","book":"Matthew","chapter":24,"decisionKey":"mt24ComingClouds","source":{"greekPresented":"ἐρχόμενον ἐπὶ τῶν νεφελῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the Son of Man come?","summary":"The imagery draws on Daniel 7 and says coming upon/on the clouds of heaven.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"upon","rationale":"‘Coming upon the clouds of heaven’ is default because it preserves Danielic imagery and the preposition epi. ‘On’ is compact, while ‘with’ foregrounds accompaniment.","evidence":{"external":null,"internal":null},"options":[{"id":"upon","text":"coming upon the clouds of heaven","description":"Project default · preposition direct","isDefault":true,"witnesses":null},{"id":"on","text":"coming on heaven’s clouds","description":"Compact English","isDefault":false,"witnesses":null},{"id":"with","text":"coming with the clouds of heaven","description":"Accompaniment foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Gather","book":"Matthew","chapter":24,"decisionKey":"mt24Gather","source":{"greekPresented":"ἐπισυνάξουσιν τοὺς ἐκλεκτούς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the angels do?","summary":"The compound verb means gather together into one place.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"gather","rationale":"‘They will gather together his chosen ones’ is default because episynagō retains the compound’s unifying force. ‘Assemble his elect’ is formal, while ‘bring all whom he chose’ expands agency.","evidence":{"external":null,"internal":null},"options":[{"id":"gather","text":"they will gather together his chosen ones","description":"Project default · compound force","isDefault":true,"witnesses":null},{"id":"assemble","text":"they will assemble his elect","description":"Formal English","isDefault":false,"witnesses":null},{"id":"bring","text":"they will bring all whom he chose together","description":"Agency expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Winds","book":"Matthew","chapter":24,"decisionKey":"mt24Winds","source":{"greekPresented":"ἐκ τῶν τεσσάρων ἀνέμων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"From where are they gathered?","summary":"The four winds is a conventional expression for every direction.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"winds","rationale":"‘From the four winds’ is default because it preserves the conventional cosmic-direction image. ‘All four directions’ explains it, while ‘every corner’ substitutes another idiom.","evidence":{"external":null,"internal":null},"options":[{"id":"winds","text":"from the four winds","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"directions","text":"from all four directions","description":"Meaning foregrounded","isDefault":false,"witnesses":null},{"id":"earth","text":"from every corner of the earth","description":"Idiomatic English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24FigTree","book":"Matthew","chapter":24,"decisionKey":"mt24FigTree","source":{"greekPresented":"τὴν παραβολήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What should they learn from the fig tree?","summary":"Parabolē here is a comparison or illustrative lesson, not necessarily a full story-parable.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"comparison","rationale":"‘Learn the comparison from the fig tree’ is default because parabolē here functions as an illustrative analogy rather than a developed story. ‘Parable’ is traditional, while ‘lesson’ is natural.","evidence":{"external":null,"internal":null},"options":[{"id":"comparison","text":"learn the comparison from the fig tree","description":"Project default · function precise","isDefault":true,"witnesses":null},{"id":"parable","text":"learn the parable of the fig tree","description":"Traditional term","isDefault":false,"witnesses":null},{"id":"lesson","text":"take this lesson from the fig tree","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Generation","book":"Matthew","chapter":24,"decisionKey":"mt24Generation","source":{"greekPresented":"ἡ γενεὰ αὕτη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will not pass away?","summary":"Genea can denote this generation, contemporaries, or a lineage. The immediate demonstrative must remain visible.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"generation","rationale":"‘This generation will certainly not pass away’ is default because it retains genea, the demonstrative, and emphatic negation without resolving the debated referent. The alternatives specify contemporaries or lineage.","evidence":{"external":null,"internal":null},"options":[{"id":"generation","text":"this generation will certainly not pass away","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"people","text":"the people of this generation will not pass away","description":"Referent expanded","isDefault":false,"witnesses":null},{"id":"race","text":"this people will certainly not disappear","description":"Lineage interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24NorSon","book":"Matthew","chapter":24,"decisionKey":"mt24NorSon","source":{"greekPresented":"οὐδὲ ὁ υἱός","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew explicitly say ‘nor the Son’?","summary":"The phrase has powerful early Alexandrian and Western support but is absent from much of the later tradition; both theological omission and assimilation to Mark are plausible.","layers":["TEXT","TRANSLATION"],"confidence":"low","defaultOptionId":"include","rationale":"Inclusion is the working default because the phrase has exceptionally weighty early and diverse support and its omission is easily explained by theological discomfort. Assimilation from Mark 13:32 remains a serious counter-explanation.","evidence":{"external":"Include: א*, B, D, Θ, family 13 and important Old Latin/Syriac support; omit: א¹, L, W, family 1, 33 and the broad Byzantine tradition.","internal":"Scribes could omit the difficult statement that the Son does not know; alternatively they could add it from the nearly identical Markan parallel. Both motives are strong, so confidence remains low."},"options":[{"id":"include","text":"nor the Son","description":"Project default · major early witnesses","isDefault":true,"witnesses":"οὐδὲ ὁ υἱός · א*, B, D, Θ, f¹³ and early versions"},{"id":"omit","text":"[phrase absent]","description":"Broad later omission","isDefault":false,"witnesses":"phrase absent · א¹, L, W, f¹, 33, Byzantine tradition"},{"id":"open","text":"[nor the Son]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · phrase bracketed"}],"revisionHistory":[]},
{"id":"matthew.24.mt24Noah","book":"Matthew","chapter":24,"decisionKey":"mt24Noah","source":{"greekPresented":"ὥσπερ ... αἱ ἡμέραι τοῦ Νῶε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What analogy governs the coming?","summary":"The comparison is with the ordinary life and sudden interruption of Noah’s days.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"days","rationale":"‘As were the days of Noah’ is default because it preserves the comparison’s Greek shape and ordinary-life horizon. ‘Noah’s time’ is natural, while ‘before the flood’ foregrounds interruption.","evidence":{"external":null,"internal":null},"options":[{"id":"days","text":"as were the days of Noah","description":"Project default · Greek shape","isDefault":true,"witnesses":null},{"id":"time","text":"as it was in Noah’s time","description":"Natural English","isDefault":false,"witnesses":null},{"id":"flood","text":"as in the days before Noah’s flood","description":"Context foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Taken","book":"Matthew","chapter":24,"decisionKey":"mt24Taken","source":{"greekPresented":"εἷς παραλαμβάνεται καὶ εἷς ἀφίεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the paired people?","summary":"Paralambanō means take or receive alongside; aphiēmi means leave or release. The text itself does not state which fate is favorable.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"taken","rationale":"‘One is taken along and one is left’ is default because paralambanō and aphiēmi remain open about which fate is favorable. ‘Received’ stresses relation, while ‘taken away’ implies removal.","evidence":{"external":null,"internal":null},"options":[{"id":"taken","text":"one is taken along and one is left","description":"Project default · direction open","isDefault":true,"witnesses":null},{"id":"received","text":"one is received and one is left behind","description":"Relational force","isDefault":false,"witnesses":null},{"id":"removed","text":"one is taken away while the other remains","description":"Removal foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24DayHour","book":"Matthew","chapter":24,"decisionKey":"mt24DayHour","source":{"greekPresented":"ποίᾳ ἡμέρᾳ / ποίᾳ ὥρᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Do disciples not know the ‘day’ or the ‘hour’ in verse 42?","summary":"The manuscripts divide, likely under influence from nearby sayings about both day and hour.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"day","rationale":"‘Day’ is default because it fits the rhetorical movement from day in verse 42 to hour in verse 44 and has strong early support. ‘Hour’ is readily drawn from adjacent sayings.","evidence":{"external":"Day: א, B and important early support; hour: D, W, Θ and substantial later support.","internal":"Verse 36 names both day and hour, while verse 44 explicitly uses hour; either could influence copying. The day-to-hour progression favors ‘day’ here."},"options":[{"id":"day","text":"you do not know on what day your Lord comes","description":"Project default · early reading","isDefault":true,"witnesses":"ποίᾳ ἡμέρᾳ · א, B and early support"},{"id":"hour","text":"you do not know at what hour your Lord comes","description":"Variant reading","isDefault":false,"witnesses":"ποίᾳ ὥρᾳ · D, W, Θ and later support"},{"id":"open","text":"you do not know on what day [or hour] your Lord comes","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · noun fork shown"}],"revisionHistory":[]},
{"id":"matthew.24.mt24Watch","book":"Matthew","chapter":24,"decisionKey":"mt24Watch","source":{"greekPresented":"γρηγορεῖτε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What posture is commanded?","summary":"Grēgoreō literally means stay awake and figuratively remain watchful or alert.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"awake","rationale":"‘Stay awake, therefore’ is default because grēgoreō retains the physical vigilance image. ‘Keep watch’ is traditional, while ‘remain alert’ foregrounds meaning.","evidence":{"external":null,"internal":null},"options":[{"id":"awake","text":"Stay awake, therefore","description":"Project default · physical image","isDefault":true,"witnesses":null},{"id":"watch","text":"Keep watch, therefore","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"alert","text":"Remain alert","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24BreakIn","book":"Matthew","chapter":24,"decisionKey":"mt24BreakIn","source":{"greekPresented":"διορυχθῆναι τὴν οἰκίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What would the housemaster prevent?","summary":"The verb literally means dig through, reflecting entry through earthen walls.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"dug","rationale":"‘Allow his house to be dug through’ is default because the verb preserves entry through ancient earthen walls. ‘Broken into’ is natural modern English, while ‘burglar to enter’ interprets the event.","evidence":{"external":null,"internal":null},"options":[{"id":"dug","text":"allow his house to be dug through","description":"Project default · historical image","isDefault":true,"witnesses":null},{"id":"broken","text":"let his house be broken into","description":"Natural English","isDefault":false,"witnesses":null},{"id":"burglarized","text":"permit a burglar to enter his house","description":"Event interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Ready","book":"Matthew","chapter":24,"decisionKey":"mt24Ready","source":{"greekPresented":"γίνεσθε ἕτοιμοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must the disciples become?","summary":"The present imperative calls for an ongoing state of readiness.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"become","rationale":"‘You also, become ready’ is default because ginesthe retains movement into an ongoing state of preparedness. ‘Must be ready’ is natural, while ‘keep prepared’ foregrounds continuity.","evidence":{"external":null,"internal":null},"options":[{"id":"become","text":"you also, become ready","description":"Project default · verb retained","isDefault":true,"witnesses":null},{"id":"ready","text":"you also must be ready","description":"Natural English","isDefault":false,"witnesses":null},{"id":"prepared","text":"keep yourselves prepared","description":"Ongoing force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Household","book":"Matthew","chapter":24,"decisionKey":"mt24Household","source":{"greekPresented":"ἐπὶ τῆς οἰκετείας αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Over whom is the servant appointed?","summary":"Oiketeia is the household or body of domestic servants.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"household","rationale":"‘Over his household’ is default because oiketeia names the collective domestic body without reducing it to a building. ‘Household servants’ makes the referent explicit, while ‘staff’ is modern.","evidence":{"external":null,"internal":null},"options":[{"id":"household","text":"over his household","description":"Project default · collective noun","isDefault":true,"witnesses":null},{"id":"servants","text":"over his household servants","description":"Referent explicit","isDefault":false,"witnesses":null},{"id":"staff","text":"over all his domestic staff","description":"Modern functional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.24.mt24Portion","book":"Matthew","chapter":24,"decisionKey":"mt24Portion","source":{"greekPresented":"διχοτομήσει αὐτὸν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the master do to the wicked servant?","summary":"The verb literally means cut in two; interpreters debate literal punishment versus severe exclusion.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"two","rationale":"‘He will cut him in two’ is default because dichotomeō’s severe image should not be softened before interpretation. ‘Cut to pieces’ is idiomatic, while ‘punish with extreme severity’ treats it figuratively.","evidence":{"external":null,"internal":null},"options":[{"id":"two","text":"he will cut him in two","description":"Project default · image unsoftened","isDefault":true,"witnesses":null},{"id":"pieces","text":"he will cut him to pieces","description":"Idiomatic severity","isDefault":false,"witnesses":null},{"id":"punish","text":"he will punish him with extreme severity","description":"Figure interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Compared","book":"Matthew","chapter":25,"decisionKey":"mt25Compared","source":{"greekPresented":"ὁμοιωθήσεται ἡ βασιλεία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the kingdom introduced?","summary":"The future passive says the kingdom ‘will be compared’ or ‘will be made like.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"compared","rationale":"‘The kingdom of the heavens will be compared to’ is default because it preserves the future passive rather than flattening the introduction into static likeness. ‘Will be like’ is natural, while ‘pictured as’ foregrounds parable function.","evidence":{"external":null,"internal":null},"options":[{"id":"compared","text":"the kingdom of the heavens will be compared to","description":"Project default · verb direct","isDefault":true,"witnesses":null},{"id":"like","text":"the kingdom of heaven will be like","description":"Natural English","isDefault":false,"witnesses":null},{"id":"pictured","text":"heaven’s kingdom may be pictured as","description":"Parable function","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25BrideText","book":"Matthew","chapter":25,"decisionKey":"mt25BrideText","source":{"greekPresented":"εἰς ὑπάντησιν τοῦ νυμφίου [καὶ τῆς νύμφης]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Do they go out to meet only the bridegroom, or the bride as well?","summary":"The shorter reading has the strongest support; a substantial Western stream adds the expected bride.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"groom","rationale":"Bridegroom alone is default because it has the strongest and broadest early Greek support. Adding the expected bride makes the procession more culturally complete.","evidence":{"external":"Bridegroom: א, B, K, L, W, Δ, family 13, 33 and Byzantine tradition; bridegroom and bride: D, Θ, family 1 and important Old Latin/Syriac witnesses.","internal":"A bride is naturally expected at a wedding procession and could be supplied for completeness. There is little reason to delete her if original."},"options":[{"id":"groom","text":"to meet the bridegroom","description":"Project default · shorter reading","isDefault":true,"witnesses":"τοῦ νυμφίου · א, B, K, L, W, Δ, f¹³, 33, Byzantine"},{"id":"bride","text":"to meet the bridegroom and the bride","description":"Expanded reading","isDefault":false,"witnesses":"τοῦ νυμφίου καὶ τῆς νύμφης · D, Θ, f¹, Old Latin, Syriac"},{"id":"open","text":"to meet the bridegroom [and the bride]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · added phrase bracketed"}],"revisionHistory":[]},
{"id":"matthew.25.mt25Foolish","book":"Matthew","chapter":25,"decisionKey":"mt25Foolish","source":{"greekPresented":"μωραὶ ... φρόνιμοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the two groups be contrasted?","summary":"Mōros means foolish or senseless; phronimos means prudent, sensible, or wise in action.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"foolish","rationale":"‘Five were foolish and five prudent’ is default because mōros and phronimos contrast failed judgment with practical wisdom. ‘Wise’ is traditional, while ‘careless and prepared’ interprets behavior.","evidence":{"external":null,"internal":null},"options":[{"id":"foolish","text":"five were foolish and five prudent","description":"Project default · contrast precise","isDefault":true,"witnesses":null},{"id":"wise","text":"five were foolish and five wise","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"careless","text":"five were careless and five prepared","description":"Behavior interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Lamps","book":"Matthew","chapter":25,"decisionKey":"mt25Lamps","source":{"greekPresented":"λαμπάδας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the women carry?","summary":"Lampas may be a lamp or a torch fed with oil; an outdoor wedding procession favors torches.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"torches","rationale":"‘Their torches’ is default because an outdoor wedding procession and reserve oil favor oil-fed torches. ‘Lamps’ is traditional, while ‘oil-lights’ foregrounds function.","evidence":{"external":null,"internal":null},"options":[{"id":"torches","text":"their torches","description":"Project default · procession context","isDefault":true,"witnesses":null},{"id":"lamps","text":"their lamps","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"lights","text":"their oil-lights","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Oil","book":"Matthew","chapter":25,"decisionKey":"mt25Oil","source":{"greekPresented":"ἔλαιον ἐν τοῖς ἀγγείοις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where do the prudent women carry oil?","summary":"An angeion is a container or vessel kept in addition to the burning torch.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"containers","rationale":"‘Oil in the containers with their torches’ is default because angeia broadly names separate vessels without specifying shape. ‘Flasks’ suggests portability, while ‘extra oil in jars’ makes supply explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"containers","text":"oil in the containers with their torches","description":"Project default · object general","isDefault":true,"witnesses":null},{"id":"flasks","text":"oil in flasks along with their lamps","description":"Portable vessel","isDefault":false,"witnesses":null},{"id":"jars","text":"extra oil in their jars","description":"Supply explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Delayed","book":"Matthew","chapter":25,"decisionKey":"mt25Delayed","source":{"greekPresented":"χρονίζοντος ... τοῦ νυμφίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the bridegroom?","summary":"Chronizō means take time, delay, or be long in coming.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"delayed","rationale":"‘While the bridegroom was delaying’ is default because the participle retains ongoing delay. ‘Took a long time’ is natural English, while ‘was late’ is compact but more evaluative.","evidence":{"external":null,"internal":null},"options":[{"id":"delayed","text":"while the bridegroom was delaying","description":"Project default · participle direct","isDefault":true,"witnesses":null},{"id":"long","text":"because the bridegroom took a long time","description":"Natural English","isDefault":false,"witnesses":null},{"id":"late","text":"when the bridegroom was late","description":"Compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Nodded","book":"Matthew","chapter":25,"decisionKey":"mt25Nodded","source":{"greekPresented":"ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does sleep overtake them?","summary":"The first verb is nod off or become drowsy; the second is sleep.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"nodded","rationale":"‘They all nodded off and were sleeping’ is default because it preserves the two stages of drowsiness and sleep. ‘Became drowsy and fell asleep’ is natural, while ‘went to sleep’ compresses them.","evidence":{"external":null,"internal":null},"options":[{"id":"nodded","text":"they all nodded off and were sleeping","description":"Project default · two stages","isDefault":true,"witnesses":null},{"id":"drowsy","text":"they all became drowsy and fell asleep","description":"Natural English","isDefault":false,"witnesses":null},{"id":"slept","text":"all of them went to sleep","description":"Compressed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Midnight","book":"Matthew","chapter":25,"decisionKey":"mt25Midnight","source":{"greekPresented":"μέσης ... νυκτὸς κραυγὴ γέγονεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What interrupts the night?","summary":"Literally, in the middle of the night a cry ‘has happened’ or ‘came.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"cry","rationale":"‘In the middle of the night a cry came’ is default because it retains Matthew’s eventive wording. ‘At midnight a shout rang out’ is vivid, while ‘announcement was heard’ foregrounds function.","evidence":{"external":null,"internal":null},"options":[{"id":"cry","text":"in the middle of the night a cry came","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"midnight","text":"at midnight a shout rang out","description":"Vivid English","isDefault":false,"witnesses":null},{"id":"announcement","text":"a midnight announcement was heard","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Trimmed","book":"Matthew","chapter":25,"decisionKey":"mt25Trimmed","source":{"greekPresented":"ἐκόσμησαν τὰς λαμπάδας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do they do to the lights?","summary":"Kosmeō means put in order or prepare; for lamps or torches it means trim and ready them.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"ordered","rationale":"‘Put their torches in order’ is default because kosmeō broadly means arrange or prepare without assuming a specific lamp procedure. ‘Trimmed’ is traditional, while ‘prepared their lights’ generalizes.","evidence":{"external":null,"internal":null},"options":[{"id":"ordered","text":"put their torches in order","description":"Project default · verb exposed","isDefault":true,"witnesses":null},{"id":"trimmed","text":"trimmed their lamps","description":"Traditional technical English","isDefault":false,"witnesses":null},{"id":"prepared","text":"prepared their lights","description":"General English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25GoingOut","book":"Matthew","chapter":25,"decisionKey":"mt25GoingOut","source":{"greekPresented":"αἱ λαμπάδες ἡμῶν σβέννυνται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is happening to their lights?","summary":"The present tense says they are being extinguished or going out.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"extinguished","rationale":"‘Our torches are being extinguished’ is default because it preserves the present passive as an ongoing event. ‘Are going out’ is natural English, while ‘lights are dying’ is vivid.","evidence":{"external":null,"internal":null},"options":[{"id":"extinguished","text":"our torches are being extinguished","description":"Project default · present passive","isDefault":true,"witnesses":null},{"id":"going","text":"our lamps are going out","description":"Natural English","isDefault":false,"witnesses":null},{"id":"dying","text":"our lights are dying","description":"Vivid image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Enough","book":"Matthew","chapter":25,"decisionKey":"mt25Enough","source":{"greekPresented":"μήποτε οὐ μὴ ἀρκέσῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why will the prudent women not share?","summary":"The doubled negative expresses concern that there will certainly not be enough for both groups.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"enough","rationale":"‘There may certainly not be enough for us and you’ is default because it retains the doubled negative’s emphatic concern. ‘Not enough for both’ is natural, while ‘run short’ compresses the outcome.","evidence":{"external":null,"internal":null},"options":[{"id":"enough","text":"there may certainly not be enough for us and you","description":"Project default · emphasis visible","isDefault":true,"witnesses":null},{"id":"not","text":"there will not be enough for both us and you","description":"Natural English","isDefault":false,"witnesses":null},{"id":"run","text":"otherwise we may all run short","description":"Outcome compressed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Dealers","book":"Matthew","chapter":25,"decisionKey":"mt25Dealers","source":{"greekPresented":"τοὺς πωλοῦντας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"To whom are they sent?","summary":"The participle simply means those selling; ‘dealers’ or ‘merchants’ supplies an English noun.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"sellers","rationale":"‘Go instead to those selling’ is default because it preserves the substantival participle without supplying a commodity not named there. ‘Oil dealers’ makes context explicit, while ‘merchants’ supplies a noun.","evidence":{"external":null,"internal":null},"options":[{"id":"sellers","text":"go instead to those selling","description":"Project default · participle direct","isDefault":true,"witnesses":null},{"id":"dealers","text":"go to the oil dealers","description":"Commodity explicit","isDefault":false,"witnesses":null},{"id":"merchants","text":"go to the merchants","description":"Natural noun","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Ready","book":"Matthew","chapter":25,"decisionKey":"mt25Ready","source":{"greekPresented":"αἱ ἕτοιμοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who enters the wedding festivities?","summary":"The adjective identifies those who are ready or prepared when the bridegroom arrives.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"ready","rationale":"‘The ready ones entered with him’ is default because the adjective functions substantivally and keeps readiness central. ‘Those prepared’ is natural, while ‘ready and waiting’ expands posture.","evidence":{"external":null,"internal":null},"options":[{"id":"ready","text":"the ready ones entered with him","description":"Project default · adjective substantive","isDefault":true,"witnesses":null},{"id":"prepared","text":"those who were prepared went in with him","description":"Natural English","isDefault":false,"witnesses":null},{"id":"waiting","text":"the women who were ready and waiting entered","description":"Posture expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25KnowYou","book":"Matthew","chapter":25,"decisionKey":"mt25KnowYou","source":{"greekPresented":"οὐκ οἶδα ὑμᾶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the bridegroom answer?","summary":"The simple statement is ‘I do not know you,’ expressing nonrecognition or denied relationship.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"know","rationale":"‘I do not know you’ is default because it preserves the simple relational denial without narrowing it to visual recognition. ‘Do not recognize’ fits the door scene, while ‘not known as mine’ interprets belonging.","evidence":{"external":null,"internal":null},"options":[{"id":"know","text":"I do not know you","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"recognize","text":"I do not recognize you","description":"Door scene foregrounded","isDefault":false,"witnesses":null},{"id":"belong","text":"you are not known as mine","description":"Relationship interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25ComingClause","book":"Matthew","chapter":25,"decisionKey":"mt25ComingClause","source":{"greekPresented":"[ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 13 add ‘in which the Son of Man comes’?","summary":"The earliest text ends with ‘day nor hour’; the explanatory clause appears broadly in later witnesses.","layers":["TEXT","BOUNDARY","TRANSLATION"],"confidence":"high","defaultOptionId":"omit","rationale":"The shorter ending is default because strong early witnesses stop after ‘day nor hour.’ The added clause restates the obvious subject and matches common eschatological wording.","evidence":{"external":"Omit clause: א, B, C, D, L and important early versions; include: W, Θ and the broad later/Byzantine tradition.","internal":"The warning feels incomplete to some readers, inviting a clarifying conclusion. Expansion is more likely than accidental loss of a distinctive clause."},"options":[{"id":"omit","text":"for you know neither the day nor the hour","description":"Project default · shorter early form","isDefault":true,"witnesses":"ends τὴν ἡμέραν οὐδὲ τὴν ὥραν · א, B, C, D, L"},{"id":"include","text":"for you know neither the day nor the hour in which the Son of Man comes","description":"Later expanded form","isDefault":false,"witnesses":"adds ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται · W, Θ, later tradition"},{"id":"open","text":"for you know neither the day nor the hour [in which the Son of Man comes]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · clause bracketed"}],"revisionHistory":[]},
{"id":"matthew.25.mt25Traveling","book":"Matthew","chapter":25,"decisionKey":"mt25Traveling","source":{"greekPresented":"ἀποδημῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is the man doing?","summary":"The verb means go away from home or travel abroad.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"away","rationale":"‘A human going away from home’ is default because apodēmeō depicts departure from one’s own place. ‘Leaving on a journey’ is natural, while ‘traveling abroad’ foregrounds distance.","evidence":{"external":null,"internal":null},"options":[{"id":"away","text":"a human going away from home","description":"Project default · motion exposed","isDefault":true,"witnesses":null},{"id":"journey","text":"a man leaving on a journey","description":"Natural English","isDefault":false,"witnesses":null},{"id":"abroad","text":"a man traveling abroad","description":"Distance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Possessions","book":"Matthew","chapter":25,"decisionKey":"mt25Possessions","source":{"greekPresented":"τὰ ὑπάρχοντα αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does he hand over?","summary":"The participle used as a noun means the things belonging to him—his possessions or property.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"belongings","rationale":"‘The things belonging to him’ is default because it exposes the substantival participle and broad ownership. ‘Possessions’ is compact, while ‘property’ foregrounds economics.","evidence":{"external":null,"internal":null},"options":[{"id":"belongings","text":"the things belonging to him","description":"Project default · Greek shape","isDefault":true,"witnesses":null},{"id":"possessions","text":"his possessions","description":"Compact English","isDefault":false,"witnesses":null},{"id":"property","text":"his property","description":"Economic context","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Talents","book":"Matthew","chapter":25,"decisionKey":"mt25Talents","source":{"greekPresented":"τάλαντα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the servants entrusted with?","summary":"A talent is a very large unit of weight and monetary value, not an innate ability despite the later English association.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"talents","rationale":"‘Five talents’ is default because the ancient enormous unit should remain visible and not be confused with modern abilities. ‘Bags of silver’ approximates material value, while ‘fortune’ stresses scale.","evidence":{"external":null,"internal":null},"options":[{"id":"talents","text":"five talents","description":"Project default · ancient unit retained","isDefault":true,"witnesses":null},{"id":"bags","text":"five bags of silver","description":"Material value approximated","isDefault":false,"witnesses":null},{"id":"fortune","text":"a five-talent fortune","description":"Enormous scale emphasized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Ability","book":"Matthew","chapter":25,"decisionKey":"mt25Ability","source":{"greekPresented":"κατὰ τὴν ἰδίαν δύναμιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What governs each allocation?","summary":"Dynamis here is each servant’s capability or capacity.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"capacity","rationale":"‘To each according to his own capacity’ is default because dynamis here names capability to manage the entrusted sum. ‘Ability’ is traditional, while ‘what each could manage’ expands function.","evidence":{"external":null,"internal":null},"options":[{"id":"capacity","text":"to each according to his own capacity","description":"Project default · noun precise","isDefault":true,"witnesses":null},{"id":"ability","text":"each according to his ability","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"manage","text":"according to what each could manage","description":"Function expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Worked","book":"Matthew","chapter":25,"decisionKey":"mt25Worked","source":{"greekPresented":"ἠργάσατο ἐν αὐτοῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the five-talent servant do?","summary":"The phrase means work with or employ the entrusted funds, likely in trade.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"worked","rationale":"‘Worked with them’ is default because the phrase leaves the exact investment method open. ‘Traded with them’ specifies commerce, while ‘put the money to work’ is idiomatic.","evidence":{"external":null,"internal":null},"options":[{"id":"worked","text":"worked with them","description":"Project default · relation open","isDefault":true,"witnesses":null},{"id":"traded","text":"traded with them","description":"Economic action","isDefault":false,"witnesses":null},{"id":"business","text":"put the money to work","description":"English idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Dug","book":"Matthew","chapter":25,"decisionKey":"mt25Dug","source":{"greekPresented":"ὤρυξεν γῆν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the third servant hide the money?","summary":"The compact phrase literally says he dug earth or dug into the ground.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"earth","rationale":"‘Dug into the earth’ is default because it retains the compact action and material. ‘Dug a hole’ expands the action, while ‘buried the silver’ foregrounds result.","evidence":{"external":null,"internal":null},"options":[{"id":"earth","text":"dug into the earth","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"ground","text":"dug a hole in the ground","description":"Action expanded","isDefault":false,"witnesses":null},{"id":"buried","text":"buried his master’s silver","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Settled","book":"Matthew","chapter":25,"decisionKey":"mt25Settled","source":{"greekPresented":"συναίρει λόγον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the returning master do?","summary":"The idiom literally means take up an account together—settle accounts or reckon.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"account","rationale":"‘Takes up an account with them’ is default because it exposes the accounting idiom synairei logon. ‘Settles accounts’ is natural English, while ‘reckons’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"account","text":"takes up an account with them","description":"Project default · idiom exposed","isDefault":true,"witnesses":null},{"id":"settles","text":"settles accounts with them","description":"Natural English","isDefault":false,"witnesses":null},{"id":"reckons","text":"reckons with them","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Faithful","book":"Matthew","chapter":25,"decisionKey":"mt25Faithful","source":{"greekPresented":"ἀγαθὲ καὶ πιστέ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the master commend the servant?","summary":"Agathos is good; pistos can mean faithful, trustworthy, or reliable.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"faithful","rationale":"‘Good and faithful servant’ is default because it directly preserves both commendatory adjectives and established diction. ‘Trustworthy’ foregrounds reliability, while ‘reliable’ is contemporary.","evidence":{"external":null,"internal":null},"options":[{"id":"faithful","text":"Good and faithful servant","description":"Project default · established direct rendering","isDefault":true,"witnesses":null},{"id":"trustworthy","text":"Good and trustworthy servant","description":"Reliability foregrounded","isDefault":false,"witnesses":null},{"id":"reliable","text":"Well done, reliable servant","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Joy","book":"Matthew","chapter":25,"decisionKey":"mt25Joy","source":{"greekPresented":"εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where is the servant invited?","summary":"The genitive can mean the master’s joy, celebration, or rejoicing.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"joy","rationale":"‘Enter into the joy of your master’ is default because the genitive remains open to shared joy, celebration, or delight. ‘Share the celebration’ favors banquet imagery, while ‘master’s delight’ stresses emotion.","evidence":{"external":null,"internal":null},"options":[{"id":"joy","text":"Enter into the joy of your master","description":"Project default · relation open","isDefault":true,"witnesses":null},{"id":"celebration","text":"Come share your master’s celebration","description":"Banquet sense","isDefault":false,"witnesses":null},{"id":"delight","text":"Enter your master’s delight","description":"Emotional force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Hard","book":"Matthew","chapter":25,"decisionKey":"mt25Hard","source":{"greekPresented":"σκληρὸς εἶ ἄνθρωπος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the fearful servant characterize the master?","summary":"Sklēros literally means hard and can imply harsh, severe, or demanding.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"hard","rationale":"‘You are a hard human’ is default because sklēros retains the servant’s blunt accusation without deciding between harshness and demanding severity. The alternatives make those judgments explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"hard","text":"you are a hard human","description":"Project default · wording unsoftened","isDefault":true,"witnesses":null},{"id":"harsh","text":"you are a harsh man","description":"Moral evaluation","isDefault":false,"witnesses":null},{"id":"demanding","text":"you are a demanding master","description":"Contextual English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Scatter","book":"Matthew","chapter":25,"decisionKey":"mt25Scatter","source":{"greekPresented":"συνάγων ὅθεν οὐ διεσκόρπισας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the servant accuse the master of doing?","summary":"The agricultural image contrasts gathering with scattering seed.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"gather","rationale":"‘Gathering from where you did not scatter’ is default because it preserves the agricultural contrast. ‘Scattered no seed’ explains the image, while ‘taking profit’ interprets it economically.","evidence":{"external":null,"internal":null},"options":[{"id":"gather","text":"gathering from where you did not scatter","description":"Project default · image direct","isDefault":true,"witnesses":null},{"id":"harvest","text":"gathering crops where you scattered no seed","description":"Agriculture explicit","isDefault":false,"witnesses":null},{"id":"profit","text":"taking profit from work you did not begin","description":"Economic interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Bankers","book":"Matthew","chapter":25,"decisionKey":"mt25Bankers","source":{"greekPresented":"τοῖς τραπεζίταις","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"With whom should the silver have been placed?","summary":"Trapezitai were money-changers or bankers, named from the tables at which they worked.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"bankers","rationale":"‘With the bankers’ is default because it gives the closest functional English for trapezitai. ‘Money-changers’ is historical, while ‘people at money tables’ exposes the word origin.","evidence":{"external":null,"internal":null},"options":[{"id":"bankers","text":"with the bankers","description":"Project default · functional equivalent","isDefault":true,"witnesses":null},{"id":"changers","text":"with the money-changers","description":"Historical role","isDefault":false,"witnesses":null},{"id":"table","text":"with the people at the money tables","description":"Word origin exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Interest","book":"Matthew","chapter":25,"decisionKey":"mt25Interest","source":{"greekPresented":"σὺν τόκῳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What should the master have received?","summary":"Tokos is interest or yield—literally what money ‘gives birth’ to.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"interest","rationale":"‘What was mine with interest’ is default because tokos is the standard economic yield while retaining the master’s ownership. ‘Gain’ is general, while ‘a return’ uses investment language.","evidence":{"external":null,"internal":null},"options":[{"id":"interest","text":"what was mine with interest","description":"Project default · economic term","isDefault":true,"witnesses":null},{"id":"gain","text":"my money with its gain","description":"General English","isDefault":false,"witnesses":null},{"id":"return","text":"my property together with a return","description":"Investment sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Outer","book":"Matthew","chapter":25,"decisionKey":"mt25Outer","source":{"greekPresented":"τὸ σκότος τὸ ἐξώτερον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where is the useless servant thrown?","summary":"The doubled article and comparative adjective designate the darkness farther outside.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"outer","rationale":"‘The darkness farther outside’ is default because it exposes the comparative force of exōteros. ‘Outer darkness’ is traditional, while ‘darkness outside’ is plain English.","evidence":{"external":null,"internal":null},"options":[{"id":"outer","text":"the darkness farther outside","description":"Project default · comparative force","isDefault":true,"witnesses":null},{"id":"darkness","text":"the outer darkness","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"outside","text":"the darkness outside","description":"Plain English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Radiance","book":"Matthew","chapter":25,"decisionKey":"mt25Radiance","source":{"greekPresented":"ἐν τῇ δόξῃ αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"In what does the Son of Man come?","summary":"Doxa can mean glory, honor, splendor, or visible radiance.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"radiance","rationale":"‘In his radiance’ is default because doxa here can name visible manifested splendor at the royal arrival. ‘Glory’ preserves breadth, while ‘splendor’ foregrounds kingship.","evidence":{"external":null,"internal":null},"options":[{"id":"radiance","text":"in his radiance","description":"Project default · visible force","isDefault":true,"witnesses":null},{"id":"glory","text":"in his glory","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"splendor","text":"in his splendor","description":"Royal force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25HolyAngels","book":"Matthew","chapter":25,"decisionKey":"mt25HolyAngels","source":{"greekPresented":"πάντες οἱ ἄγγελοι [οἱ ἅγιοι]","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Are the accompanying angels explicitly called holy?","summary":"The earliest witnesses read simply ‘all the angels’; later copies often add the reverential adjective.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"angels","rationale":"‘All the angels’ is default because the earliest witnesses omit ‘holy.’ The adjective is a natural reverential expansion that changes no referent.","evidence":{"external":"Angels: א, B, D, L and important early support; holy angels: W, Θ and the broad Byzantine tradition.","internal":"Angels accompanying the Son of Man are already presumed holy, making the adjective both harmless and easy to add."},"options":[{"id":"angels","text":"all the angels with him","description":"Project default · shorter early form","isDefault":true,"witnesses":"πάντες οἱ ἄγγελοι · א, B, D, L, early support"},{"id":"holy","text":"all the holy angels with him","description":"Expanded reading","isDefault":false,"witnesses":"πάντες οἱ ἅγιοι ἄγγελοι · W, Θ, Byzantine tradition"},{"id":"open","text":"all the [holy] angels with him","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · adjective bracketed"}],"revisionHistory":[]},
{"id":"matthew.25.mt25Throne","book":"Matthew","chapter":25,"decisionKey":"mt25Throne","source":{"greekPresented":"θρόνου δόξης αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What throne does he sit upon?","summary":"The genitive is literally ‘the throne of his glory,’ which may describe possession or glorious character.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"radiance","rationale":"‘The throne of his radiance’ is default because it retains the genitive and the visible force of doxa. ‘His glorious throne’ is natural, while ‘throne of his glory’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"radiance","text":"the throne of his radiance","description":"Project default · noun retained","isDefault":true,"witnesses":null},{"id":"glorious","text":"his glorious throne","description":"Natural English","isDefault":false,"witnesses":null},{"id":"glory","text":"the throne of his glory","description":"Traditional form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Separate","book":"Matthew","chapter":25,"decisionKey":"mt25Separate","source":{"greekPresented":"ἀφορίσει αὐτοὺς ἀπ’ ἀλλήλων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the gathered nations?","summary":"Aphorizō means mark off, separate, or set apart from one another.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"separate","rationale":"‘He will separate them from one another’ is default because aphorizō directly names setting groups apart. ‘Divide into groups’ gives the result, while ‘set each apart’ individualizes it.","evidence":{"external":null,"internal":null},"options":[{"id":"separate","text":"he will separate them from one another","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"divide","text":"he will divide them into groups","description":"Result explicit","isDefault":false,"witnesses":null},{"id":"set","text":"he will set each apart from the others","description":"Individual force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Goats","book":"Matthew","chapter":25,"decisionKey":"mt25Goats","source":{"greekPresented":"τὰ ἐρίφια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What animals stand on the left?","summary":"Eriphia are young goats or kids, contrasting with the sheep.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"young","rationale":"‘The young goats on the left’ is default because eriphia carries a diminutive sense and preserves contrast with sheep. ‘Goats’ is traditional, while ‘kids’ is precise but ambiguous in English.","evidence":{"external":null,"internal":null},"options":[{"id":"young","text":"the young goats on the left","description":"Project default · diminutive sense","isDefault":true,"witnesses":null},{"id":"goats","text":"the goats on his left","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"kids","text":"the kids at his left hand","description":"Precise but potentially ambiguous","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Blessed","book":"Matthew","chapter":25,"decisionKey":"mt25Blessed","source":{"greekPresented":"οἱ εὐλογημένοι τοῦ πατρός μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are those on the right addressed?","summary":"The perfect passive means those who have been blessed or spoken well of by the Father.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"blessed","rationale":"‘Those blessed by my Father’ is default because the perfect passive retains their enduring state and names agency. ‘Favored’ foregrounds benefit, while ‘under my Father’s blessing’ expands the state.","evidence":{"external":null,"internal":null},"options":[{"id":"blessed","text":"those blessed by my Father","description":"Project default · agency clear","isDefault":true,"witnesses":null},{"id":"favored","text":"you whom my Father has favored","description":"Meaning foregrounded","isDefault":false,"witnesses":null},{"id":"blessing","text":"you who stand under my Father’s blessing","description":"State expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Inherit","book":"Matthew","chapter":25,"decisionKey":"mt25Inherit","source":{"greekPresented":"κληρονομήσατε τὴν ... βασιλείαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do they receive the kingdom?","summary":"Klēronomeō means inherit or receive an allotted possession.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"inherit","rationale":"‘Inherit the kingdom prepared for you’ is default because klēronomeō carries family and allotted-possession force. ‘Receive as inheritance’ explains it, while ‘take possession’ foregrounds result.","evidence":{"external":null,"internal":null},"options":[{"id":"inherit","text":"inherit the kingdom prepared for you","description":"Project default · family/allotment term","isDefault":true,"witnesses":null},{"id":"receive","text":"receive as your inheritance the kingdom","description":"Sense expanded","isDefault":false,"witnesses":null},{"id":"take","text":"take possession of the kingdom","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Stranger","book":"Matthew","chapter":25,"decisionKey":"mt25Stranger","source":{"greekPresented":"ξένος ἤμην καὶ συνηγάγετέ με","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How was the stranger treated?","summary":"Synagō means gather together; in hospitality it means welcome in or take in.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"gathered","rationale":"‘I was a stranger and you gathered me in’ is default because synagō preserves the gathering image within hospitality. ‘Welcomed me’ is natural, while ‘gave shelter’ foregrounds need.","evidence":{"external":null,"internal":null},"options":[{"id":"gathered","text":"I was a stranger and you gathered me in","description":"Project default · verb image","isDefault":true,"witnesses":null},{"id":"welcomed","text":"I was a stranger and you welcomed me","description":"Natural English","isDefault":false,"witnesses":null},{"id":"sheltered","text":"I was a foreigner and you gave me shelter","description":"Need foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Least","book":"Matthew","chapter":25,"decisionKey":"mt25Least","source":{"greekPresented":"ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does the king identify with?","summary":"The phrase is literally one of ‘these least brothers of mine’; its scope is an interpretive question the translation should not silently settle.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"brothers","rationale":"‘One of these least brothers of mine’ is default because it preserves the exact kinship and superlative language without silently deciding the group’s scope. The alternatives broaden gender or interpret vulnerability.","evidence":{"external":null,"internal":null},"options":[{"id":"brothers","text":"one of these least brothers of mine","description":"Project default · wording exposed","isDefault":true,"witnesses":null},{"id":"least","text":"one of the least of these my brothers and sisters","description":"Inclusive kinship English","isDefault":false,"witnesses":null},{"id":"vulnerable","text":"one of the most vulnerable who belong to me","description":"Scope interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25PreparedFire","book":"Matthew","chapter":25,"decisionKey":"mt25PreparedFire","source":{"greekPresented":"τὸ πῦρ ... τὸ ἡτοιμασμένον / ὃ ἡτοίμασεν ὁ πατήρ μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the eternal fire described as prepared?","summary":"Most Greek witnesses use a passive ‘prepared for the devil’; a Western reading explicitly says ‘which my Father prepared.’","layers":["TEXT","GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"passive","rationale":"The passive ‘prepared’ is default because it dominates the Greek tradition. The Western form explicitly naming the Father likely clarifies the implied agent.","evidence":{"external":"Prepared: א, B, K, L, W, Δ, Θ, family 13, 33 and Byzantine tradition; ‘which my Father prepared’: D, family 1 and Old Latin/patristic witnesses.","internal":"Supplying God or the Father as agent is an understandable clarification. The passive also maintains Matthew’s sharper contrast with the kingdom ‘prepared for you.’"},"options":[{"id":"passive","text":"the eternal fire prepared for the slanderer and his angels","description":"Project default · broad reading","isDefault":true,"witnesses":"τὸ ἡτοιμασμένον · א, B, K, L, W, Δ, Θ, f¹³, 33, Byzantine"},{"id":"father","text":"the eternal fire which my Father prepared for the devil and his angels","description":"Western explicit-agent reading","isDefault":false,"witnesses":"ὃ ἡτοίμασεν ὁ πατήρ μου · D, f¹, Old Latin, patristic witnesses"},{"id":"open","text":"the eternal fire [my Father] prepared for the devil and his angels","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · agent bracketed"}],"revisionHistory":[]},
{"id":"matthew.25.mt25Punishment","book":"Matthew","chapter":25,"decisionKey":"mt25Punishment","source":{"greekPresented":"κόλασιν αἰώνιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do those on the left enter?","summary":"Kolasis denotes punishment or corrective penalty; aiōnios means belonging to the age, enduring, or eternal.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"age","rationale":"‘Age-enduring punishment’ is default because aiōnios keeps relation to the age visible and parallels the life clause. ‘Eternal punishment’ stresses duration, while ‘lasting correction’ foregrounds kolasis’s range.","evidence":{"external":null,"internal":null},"options":[{"id":"age","text":"age-enduring punishment","description":"Project default · aiōnios exposed","isDefault":true,"witnesses":null},{"id":"eternal","text":"eternal punishment","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"lasting","text":"lasting correction","description":"Lexical range foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.25.mt25Life","book":"Matthew","chapter":25,"decisionKey":"mt25Life","source":{"greekPresented":"ζωὴν αἰώνιον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the righteous enter?","summary":"The same adjective aiōnios modifies both punishment and life, so the English choices should remain visibly parallel.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"age","rationale":"‘Age-enduring life’ is default because the same aiōnios used of punishment should remain visibly parallel here. ‘Eternal life’ is traditional, while ‘life of the coming age’ expands the Jewish eschatological sense.","evidence":{"external":null,"internal":null},"options":[{"id":"age","text":"age-enduring life","description":"Project default · parallel retained","isDefault":true,"witnesses":null},{"id":"eternal","text":"eternal life","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"agecoming","text":"the life of the coming age","description":"Jewish eschatological sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Finished","book":"Matthew","chapter":26,"decisionKey":"mt26Finished","source":{"greekPresented":"ἐτέλεσεν ... πάντας τοὺς λόγους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew close Jesus’ discourse?","summary":"Teleō means finish, complete, or bring to its intended end; Matthew uses this recurring formula at major discourse boundaries.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"finished","rationale":"‘Finished all these words’ is default because teleō preserves Matthew’s recurring discourse-completion formula and the full scope of panta. ‘Completed these sayings’ foregrounds structure, while ‘finished saying’ is natural English.","evidence":{"external":null,"internal":null},"options":[{"id":"finished","text":"finished all these words","description":"Project default · wording retained","isDefault":true,"witnesses":null},{"id":"completed","text":"completed all these sayings","description":"Discourse sense","isDefault":false,"witnesses":null},{"id":"ended","text":"had finished saying all these things","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Handed","book":"Matthew","chapter":26,"decisionKey":"mt26Handed","source":{"greekPresented":"παραδίδοται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will happen to the Son of Man?","summary":"Paradidōmi means hand over or deliver into another’s control. It also carries the chapter’s betrayal theme.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"handed","rationale":"‘Is handed over’ is default because paradidōmi remains broad enough to link betrayal, transfer, and judicial custody across the chapter. ‘Betrayed’ foregrounds treachery, while ‘delivered up’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"handed","text":"is handed over","description":"Project default · thematic verb","isDefault":true,"witnesses":null},{"id":"betrayed","text":"is betrayed","description":"Agent’s treachery foregrounded","isDefault":false,"witnesses":null},{"id":"delivered","text":"is delivered up","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26ChiefPriests","book":"Matthew","chapter":26,"decisionKey":"mt26ChiefPriests","source":{"greekPresented":"οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who assembles against Jesus?","summary":"The text names the ruling chief priests and elders of the people, not all priests or all older people.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"chief","rationale":"‘The chief priests and elders of the people’ is default because it preserves the two ruling groups and their constituency. ‘Leading priests’ explains rank, while ‘priestly and civic leaders’ foregrounds function.","evidence":{"external":null,"internal":null},"options":[{"id":"chief","text":"the chief priests and the elders of the people","description":"Project default · groups distinguished","isDefault":true,"witnesses":null},{"id":"leading","text":"the leading priests and the people’s elders","description":"Institutional sense","isDefault":false,"witnesses":null},{"id":"leaders","text":"the priestly and civic leaders","description":"Function foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Uproar","book":"Matthew","chapter":26,"decisionKey":"mt26Uproar","source":{"greekPresented":"θόρυβος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the plotters fear during the feast?","summary":"Thorybos can mean noisy disorder, public disturbance, or riot.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"uproar","rationale":"‘An uproar among the people’ is default because thorybos covers noisy public disorder without necessarily reaching a full riot. ‘Riot’ stresses political danger, while ‘commotion’ is broader.","evidence":{"external":null,"internal":null},"options":[{"id":"uproar","text":"an uproar among the people","description":"Project default · social disturbance","isDefault":true,"witnesses":null},{"id":"riot","text":"a riot among the people","description":"Political danger","isDefault":false,"witnesses":null},{"id":"commotion","text":"a public commotion","description":"Broader range","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Perfume","book":"Matthew","chapter":26,"decisionKey":"mt26Perfume","source":{"greekPresented":"μύρου βαρυτίμου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the woman pour on Jesus?","summary":"Myron is aromatic oil or perfume; barytimos means very costly or highly valuable.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"perfume","rationale":"‘Very costly perfume’ is default because myron is aromatic preparation and barytimos explicitly marks exceptional value. ‘Ointment’ is traditional, while ‘aromatic oil’ foregrounds material.","evidence":{"external":null,"internal":null},"options":[{"id":"perfume","text":"very costly perfume","description":"Project default · value and substance","isDefault":true,"witnesses":null},{"id":"ointment","text":"very precious ointment","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"oil","text":"extremely valuable aromatic oil","description":"Material explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Waste","book":"Matthew","chapter":26,"decisionKey":"mt26Waste","source":{"greekPresented":"ἀπώλεια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the disciples characterize the act?","summary":"Apōleia is loss, destruction, or waste. Here it is an indignant judgment about lost sale value.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"waste","rationale":"‘Why this waste?’ is default because apōleia functions idiomatically as indignant judgment on perceived loss. ‘Why this loss?’ retains the noun, while ‘ruined’ heightens destruction.","evidence":{"external":null,"internal":null},"options":[{"id":"waste","text":"Why this waste?","description":"Project default · idiomatic force","isDefault":true,"witnesses":null},{"id":"loss","text":"Why this loss?","description":"Direct noun","isDefault":false,"witnesses":null},{"id":"ruin","text":"Why was this ruined?","description":"Strong lexical range","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Beautiful","book":"Matthew","chapter":26,"decisionKey":"mt26Beautiful","source":{"greekPresented":"ἔργον ... καλόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus describe the woman’s deed?","summary":"Kalos can mean beautiful, good, noble, or fitting. Calling it merely ‘good’ can hide its aesthetic and exemplary force.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"beautiful","rationale":"‘A beautiful work’ is default because kalos carries aesthetic, noble, and exemplary force beyond merely moral goodness. ‘Good deed’ stresses morality, while ‘noble act’ stresses example.","evidence":{"external":null,"internal":null},"options":[{"id":"beautiful","text":"a beautiful work","description":"Project default · adjective’s fuller force","isDefault":true,"witnesses":null},{"id":"good","text":"a good deed","description":"Moral quality foregrounded","isDefault":false,"witnesses":null},{"id":"noble","text":"a noble act","description":"Exemplary character","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Burial","book":"Matthew","chapter":26,"decisionKey":"mt26Burial","source":{"greekPresented":"πρὸς τὸ ἐνταφιάσαι με","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say the anointing prepares?","summary":"The infinitive refers to preparing a body for burial or entombment.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"burial","rationale":"‘To prepare me for burial’ is default because the infinitive states the anointing’s purpose naturally. ‘For being entombed’ foregrounds the tomb, while ‘in order to bury’ is direct.","evidence":{"external":null,"internal":null},"options":[{"id":"burial","text":"to prepare me for burial","description":"Project default · purpose explicit","isDefault":true,"witnesses":null},{"id":"entomb","text":"for my being entombed","description":"Burial place foregrounded","isDefault":false,"witnesses":null},{"id":"bury","text":"in order to bury me","description":"Direct verbal form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Memorial","book":"Matthew","chapter":26,"decisionKey":"mt26Memorial","source":{"greekPresented":"εἰς μνημόσυνον αὐτῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will the woman’s deed accompany the good news?","summary":"Mnēmosynon is a remembrance or memorial that keeps a person or deed in memory.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"memory","rationale":"‘In memory of her’ is default because mnēmosynon names enduring remembrance in natural English. ‘As a memorial’ retains the noun, while ‘so she will be remembered’ explains function.","evidence":{"external":null,"internal":null},"options":[{"id":"memory","text":"in memory of her","description":"Project default · natural English","isDefault":true,"witnesses":null},{"id":"memorial","text":"as a memorial of her","description":"Greek noun retained","isDefault":false,"witnesses":null},{"id":"remembered","text":"so that she will be remembered","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Silver","book":"Matthew","chapter":26,"decisionKey":"mt26Silver","source":{"greekPresented":"τριάκοντα ἀργύρια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What price is weighed out to Judas?","summary":"The Greek says thirty silver pieces without naming a denomination.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"pieces","rationale":"‘Thirty silver pieces’ is default because the Greek names material and number without supplying a denomination. ‘Silver coins’ identifies objects, while ‘pieces of silver’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"pieces","text":"thirty silver pieces","description":"Project default · no denomination supplied","isDefault":true,"witnesses":null},{"id":"coins","text":"thirty silver coins","description":"Physical objects","isDefault":false,"witnesses":null},{"id":"silver","text":"thirty pieces of silver","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Opportunity","book":"Matthew","chapter":26,"decisionKey":"mt26Opportunity","source":{"greekPresented":"εὐκαιρίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Judas begin seeking?","summary":"Eukairia is a favorable, convenient, or opportune moment—not simply chronological time.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"favorable","rationale":"‘A favorable time’ is default because eukairia belongs to the kairos family and denotes a strategically opportune moment. ‘Opportunity’ is natural, while ‘right chance’ foregrounds intent.","evidence":{"external":null,"internal":null},"options":[{"id":"favorable","text":"a favorable time","description":"Project default · kairos family visible","isDefault":true,"witnesses":null},{"id":"opportunity","text":"an opportunity","description":"Natural English","isDefault":false,"witnesses":null},{"id":"chance","text":"the right chance","description":"Intent foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26GuestRoom","book":"Matthew","chapter":26,"decisionKey":"mt26GuestRoom","source":{"greekPresented":"ποῦ ... ποιήσωμεν ... τὸ πάσχα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the disciples ask about preparing Passover?","summary":"The Greek asks where Jesus wants them to prepare for him to eat the Passover meal.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"prepare","rationale":"‘Where do you want us to prepare for you to eat the Passover?’ is default because it preserves the direct syntax and meal action. ‘Prepare your Passover meal’ is natural, while ‘celebrate’ broadens the event.","evidence":{"external":null,"internal":null},"options":[{"id":"prepare","text":"Where do you want us to prepare for you to eat the Passover?","description":"Project default · direct syntax","isDefault":true,"witnesses":null},{"id":"meal","text":"Where should we prepare your Passover meal?","description":"Natural English","isDefault":false,"witnesses":null},{"id":"celebrate","text":"Where do you want to celebrate Passover?","description":"Event foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Time","book":"Matthew","chapter":26,"decisionKey":"mt26Time","source":{"greekPresented":"ὁ καιρός μου ἐγγύς ἐστιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say is near?","summary":"Kairos is the appointed or decisive time, not merely clock time.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"appointed","rationale":"‘My appointed time is near’ is default because kairos is the decisive fitting moment rather than mere clock time. ‘My time’ is compact, while ‘my hour’ imports a different idiom.","evidence":{"external":null,"internal":null},"options":[{"id":"appointed","text":"My appointed time is near","description":"Project default · decisive moment","isDefault":true,"witnesses":null},{"id":"time","text":"My time is near","description":"Compact English","isDefault":false,"witnesses":null},{"id":"hour","text":"My hour has drawn near","description":"Johannine-style idiom","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Reclined","book":"Matthew","chapter":26,"decisionKey":"mt26Reclined","source":{"greekPresented":"ἀνέκειτο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What posture does Jesus take at the meal?","summary":"Anakeimai describes reclining at table, the customary posture at a formal meal.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"reclining","rationale":"‘He was reclining with the Twelve’ is default because anakeimai accurately preserves formal meal posture. ‘Took his place at table’ is natural, while ‘sat down’ is familiar but less precise.","evidence":{"external":null,"internal":null},"options":[{"id":"reclining","text":"he was reclining with the twelve","description":"Project default · historical posture","isDefault":true,"witnesses":null},{"id":"table","text":"he took his place at the table with the twelve","description":"Natural English","isDefault":false,"witnesses":null},{"id":"sat","text":"he sat down with the twelve","description":"Familiar but less precise","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Master","book":"Matthew","chapter":26,"decisionKey":"mt26Master","source":{"greekPresented":"μήτι ἐγώ εἰμι, κύριε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the disciples address Jesus at the meal?","summary":"Kyrios can mean master, lord, or sir. Here it contrasts narratively with Judas addressing Jesus as Rabbi in verse 25.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"master","rationale":"‘Surely not I, Master?’ is default because kyrios marks authority while preserving the narrative contrast with Judas’s ‘Rabbi.’ ‘Lord’ is christological tradition, while ‘sir’ lowers the address.","evidence":{"external":null,"internal":null},"options":[{"id":"master","text":"Surely not I, Master?","description":"Project default · authority without title capitalization","isDefault":true,"witnesses":null},{"id":"lord","text":"Surely not I, Lord?","description":"Traditional christological title","isDefault":false,"witnesses":null},{"id":"sir","text":"Surely it is not I, sir?","description":"Polite address","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Dip","book":"Matthew","chapter":26,"decisionKey":"mt26Dip","source":{"greekPresented":"ὁ ἐμβάψας μετ’ ἐμοῦ τὴν χεῖρα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus identify the betrayer?","summary":"The participle describes putting or dipping the hand into the shared dish with Jesus.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"dipped","rationale":"‘The one who dipped his hand with me in the dish’ is default because it preserves the shared action and vessel. ‘Put his hand into the bowl’ is natural, while ‘eating from the same dish’ interprets social proximity.","evidence":{"external":null,"internal":null},"options":[{"id":"dipped","text":"the one who dipped his hand with me in the dish","description":"Project default · shared action","isDefault":true,"witnesses":null},{"id":"put","text":"the one who put his hand into the bowl with me","description":"Natural English","isDefault":false,"witnesses":null},{"id":"eats","text":"the one eating from the same dish as I","description":"Social meaning","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26GoodBorn","book":"Matthew","chapter":26,"decisionKey":"mt26GoodBorn","source":{"greekPresented":"καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How starkly is the betrayer’s fate stated?","summary":"The counterfactual says it would have been good for that man if he had not been born.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"good","rationale":"‘It would have been good for that man if he had not been born’ is default because it preserves the stark counterfactual without converting kalon into a comparative. ‘Better’ is idiomatic English.","evidence":{"external":null,"internal":null},"options":[{"id":"good","text":"it would have been good for that man if he had not been born","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"better","text":"it would have been better for him never to have been born","description":"Idiomatic English","isDefault":false,"witnesses":null},{"id":"unborn","text":"good for him had birth never come to him","description":"Greek shape exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26YouSaid","book":"Matthew","chapter":26,"decisionKey":"mt26YouSaid","source":{"greekPresented":"σὺ εἶπας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus mean by ‘You said it’?","summary":"The compact idiom places the statement back on the questioner. It can function as qualified affirmation without sounding like a simple modern ‘yes.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"said","rationale":"‘You said it’ is default because the compact idiom returns the formulation to the questioner as qualified affirmation. ‘Those are your words’ stresses responsibility, while ‘Yes’ overstates directness.","evidence":{"external":null,"internal":null},"options":[{"id":"said","text":"You said it","description":"Project default · idiom retained","isDefault":true,"witnesses":null},{"id":"words","text":"Those are your words","description":"Responsibility foregrounded","isDefault":false,"witnesses":null},{"id":"yes","text":"Yes","description":"Affirmative force made explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Blessed","book":"Matthew","chapter":26,"decisionKey":"mt26Blessed","source":{"greekPresented":"εὐλογήσας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus do over the bread?","summary":"The participle means blessing or speaking blessing; the object of the blessing is not separately stated.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"blessed","rationale":"‘Having blessed’ is default because the participle leaves the blessing’s object unstated, as the Greek does. ‘After saying the blessing’ foregrounds liturgy, while ‘giving thanks’ follows parallel meal language.","evidence":{"external":null,"internal":null},"options":[{"id":"blessed","text":"having blessed","description":"Project default · object left open","isDefault":true,"witnesses":null},{"id":"blessing","text":"after saying the blessing","description":"Liturgical act","isDefault":false,"witnesses":null},{"id":"thanks","text":"after giving thanks","description":"Parallel meal language","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Covenant","book":"Matthew","chapter":26,"decisionKey":"mt26Covenant","source":{"greekPresented":"τὸ αἷμά μου τῆς διαθήκης / τῆς καινῆς διαθήκης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Jesus say ‘my blood of the covenant’ or ‘my blood of the new covenant’?","summary":"The shorter wording has the strongest early support in Matthew. Many later witnesses add ‘new,’ likely under the influence of Luke and 1 Corinthians. Once the text is chosen, ‘covenant’ itself can also be rendered agreement or pact.","layers":["TEXT","TRANSLATION"],"confidence":"high","defaultOptionId":"covenant","rationale":"The shorter ‘covenant’ is default because it has strong early and diverse support. ‘New’ is an intelligible liturgical and Synoptic-Pauline expansion; the separate agreement option exposes the translation layer after the manuscript fork is decided.","evidence":{"external":"Short reading: P37, P45, א, B, L, Z and important early versions; ‘new covenant’: A, C, D, K, W, Δ, Θ, family 13 and the broad later tradition.","internal":"‘New’ could readily enter from Luke 22:20 or 1 Corinthians 11:25. Its loss from the shorter text is harder to explain, while the compact Exodus echo fits Matthew’s wording."},"options":[{"id":"covenant","text":"my blood of the covenant","description":"Project default · shorter early reading","isDefault":true,"witnesses":"τῆς διαθήκης · P37, P45, א, B, L, Z"},{"id":"new","text":"my blood of the new covenant","description":"Widespread expanded reading","isDefault":false,"witnesses":"τῆς καινῆς διαθήκης · A, C, D, K, W, Δ, Θ, f¹³, Byzantine"},{"id":"agreement","text":"my blood of the covenant [binding agreement]","description":"Translation layer exposed","isDefault":false,"witnesses":"τῆς διαθήκης · translation option on the shorter text"},{"id":"open","text":"my blood of the [new] covenant","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · καινῆς shown as disputed"}],"revisionHistory":[]},
{"id":"matthew.26.mt26Many","book":"Matthew","chapter":26,"decisionKey":"mt26Many","source":{"greekPresented":"περὶ πολλῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"For whom is the blood poured out?","summary":"The phrase is literally ‘concerning/for many.’ It echoes the many of Isaiah’s servant language without saying ‘all.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"many","rationale":"‘For many’ is default because it preserves the indefinite plural and Isaiah echo without silently changing it to all. ‘Multitudes’ stresses size, while ‘the many’ makes it collective.","evidence":{"external":null,"internal":null},"options":[{"id":"many","text":"for many","description":"Project default · wording retained","isDefault":true,"witnesses":null},{"id":"multitudes","text":"for multitudes","description":"Large company foregrounded","isDefault":false,"witnesses":null},{"id":"themany","text":"for the many","description":"Collective sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Forgiveness","book":"Matthew","chapter":26,"decisionKey":"mt26Forgiveness","source":{"greekPresented":"εἰς ἄφεσιν ἁμαρτιῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Toward what end is the blood poured out?","summary":"Aphesis is release, remission, or forgiveness; the phrase states its relation to sins.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"forgiveness","rationale":"‘For forgiveness of sins’ is default because aphesis conventionally carries release and remission in this context. ‘Release from sins’ exposes liberation, while ‘remission’ is formal.","evidence":{"external":null,"internal":null},"options":[{"id":"forgiveness","text":"for forgiveness of sins","description":"Project default · established range","isDefault":true,"witnesses":null},{"id":"release","text":"for release from sins","description":"Liberation image","isDefault":false,"witnesses":null},{"id":"remission","text":"for remission of sins","description":"Formal English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26New","book":"Matthew","chapter":26,"decisionKey":"mt26New","source":{"greekPresented":"καινὸν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How will Jesus drink the vine’s fruit in the kingdom?","summary":"Kainos means new in quality, fresh, or renewed—not simply recent in time.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"new","rationale":"‘New with you’ is default because kainos names qualitative freshness and remains broad. ‘Anew’ foregrounds renewed action, while ‘something fresh’ explains quality.","evidence":{"external":null,"internal":null},"options":[{"id":"new","text":"new with you","description":"Project default · broad adjective","isDefault":true,"witnesses":null},{"id":"anew","text":"anew with you","description":"Renewed action","isDefault":false,"witnesses":null},{"id":"fresh","text":"as something fresh with you","description":"Quality foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Hymn","book":"Matthew","chapter":26,"decisionKey":"mt26Hymn","source":{"greekPresented":"ὑμνήσαντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do Jesus and the disciples do before leaving?","summary":"The verb means sing hymns or songs of praise; in the Passover setting it likely refers to the traditional Hallel psalms.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"hymn","rationale":"‘After singing a hymn’ is default because hymneō directly names sung praise without identifying a specific psalm. ‘Songs of praise’ expands meaning, while ‘Passover psalms’ interprets historical setting.","evidence":{"external":null,"internal":null},"options":[{"id":"hymn","text":"after singing a hymn","description":"Project default · direct verbal sense","isDefault":true,"witnesses":null},{"id":"praise","text":"after singing songs of praise","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"psalms","text":"after singing the Passover psalms","description":"Historical setting interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26FallAway","book":"Matthew","chapter":26,"decisionKey":"mt26FallAway","source":{"greekPresented":"σκανδαλισθήσεσθε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will happen to the disciples that night?","summary":"Skandalizō means be caused to stumble, take offense, or fall away.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"stumble","rationale":"‘You will all be made to stumble because of me’ is default because the passive skandalizō retains the obstacle image. ‘Fall away’ foregrounds allegiance, while ‘desert me’ states the narrative result.","evidence":{"external":null,"internal":null},"options":[{"id":"stumble","text":"you will all be made to stumble because of me","description":"Project default · verb image","isDefault":true,"witnesses":null},{"id":"fall","text":"you will all fall away because of me","description":"Relational result","isDefault":false,"witnesses":null},{"id":"desert","text":"you will all desert me","description":"Narrative outcome","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Rooster","book":"Matthew","chapter":26,"decisionKey":"mt26Rooster","source":{"greekPresented":"πρὶν ἀλέκτορα φωνῆσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens before Peter’s three denials?","summary":"The Greek says before a rooster sounds or calls out.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"calls","rationale":"‘Before a rooster calls out’ is default because phōneō simply names vocalization without an English animal idiom. ‘Crows’ is traditional, while ‘dawn-call’ foregrounds time association.","evidence":{"external":null,"internal":null},"options":[{"id":"calls","text":"before a rooster calls out","description":"Project default · direct verb","isDefault":true,"witnesses":null},{"id":"crows","text":"before the rooster crows","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"dawn","text":"before the cock’s dawn-call","description":"Time association exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Gethsemane","book":"Matthew","chapter":26,"decisionKey":"mt26Gethsemane","source":{"greekPresented":"Γεθσημανί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the place-name be presented?","summary":"Gethsēmani represents a Semitic name commonly understood as ‘oil press.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"name","rationale":"‘Gethsemane’ is default because the conventional place-name should remain in the text. Adding ‘Oil Press’ exposes likely Semitic meaning, while replacing the name foregrounds etymology.","evidence":{"external":null,"internal":null},"options":[{"id":"name","text":"Gethsemane","description":"Project default · conventional form","isDefault":true,"witnesses":null},{"id":"gloss","text":"Gethsemane (‘Oil Press’)","description":"Name meaning exposed","isDefault":false,"witnesses":null},{"id":"press","text":"the place called Oil Press","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Distressed","book":"Matthew","chapter":26,"decisionKey":"mt26Distressed","source":{"greekPresented":"λυπεῖσθαι καὶ ἀδημονεῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew describe Jesus’ anguish?","summary":"The verbs describe grief and intense distress or agitation.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"grieved","rationale":"‘To be grieved and deeply distressed’ is default because it distinguishes the two verbs rather than collapsing them. ‘Sorrow and anguish’ is natural, while ‘overwhelmed with grief’ combines their force.","evidence":{"external":null,"internal":null},"options":[{"id":"grieved","text":"to be grieved and deeply distressed","description":"Project default · terms distinguished","isDefault":true,"witnesses":null},{"id":"sorrow","text":"to feel sorrow and anguish","description":"Natural English","isDefault":false,"witnesses":null},{"id":"overwhelmed","text":"to become overwhelmed with grief","description":"Combined force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Soul","book":"Matthew","chapter":26,"decisionKey":"mt26Soul","source":{"greekPresented":"περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus describe his inner state?","summary":"Psychē is life or self as well as soul; ‘to death’ expresses grief of extreme intensity.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"soul","rationale":"‘My soul is deeply grieved, to death’ is default because it retains psychē and the extreme boundary phrase. ‘Whole self’ expands anthropology, while ‘heart ... deadly sorrow’ is idiomatic.","evidence":{"external":null,"internal":null},"options":[{"id":"soul","text":"My soul is deeply grieved, to death","description":"Project default · key nouns retained","isDefault":true,"witnesses":null},{"id":"self","text":"My whole self is overwhelmed with grief to the point of death","description":"Meaning expanded","isDefault":false,"witnesses":null},{"id":"heart","text":"My heart is crushed with deadly sorrow","description":"Idiomatic force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Face","book":"Matthew","chapter":26,"decisionKey":"mt26Face","source":{"greekPresented":"ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What posture does Jesus take in prayer?","summary":"The Greek says he fell upon his face, a bodily posture of abasement and urgent petition.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"face","rationale":"‘He fell on his face’ is default because it preserves the bodily posture of abasement and urgent prayer. ‘Facedown on the ground’ explains posture, while ‘prostrated himself’ interprets ritual action.","evidence":{"external":null,"internal":null},"options":[{"id":"face","text":"he fell on his face","description":"Project default · body image retained","isDefault":true,"witnesses":null},{"id":"ground","text":"he fell facedown on the ground","description":"Posture explicit","isDefault":false,"witnesses":null},{"id":"prostrate","text":"he prostrated himself","description":"Ritual posture","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Cup","book":"Matthew","chapter":26,"decisionKey":"mt26Cup","source":{"greekPresented":"παρελθάτω ἀπ’ ἐμοῦ τὸ ποτήριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus ask concerning the cup?","summary":"The cup is a metaphor for the ordeal; the imperative asks that it pass away from him.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"pass","rationale":"‘Let this cup pass away from me’ is default because it preserves both the ordeal metaphor and motion verb. ‘Be taken from me’ naturalizes the passive sense, while ‘ordeal’ interprets the image.","evidence":{"external":null,"internal":null},"options":[{"id":"pass","text":"let this cup pass away from me","description":"Project default · metaphor and motion","isDefault":true,"witnesses":null},{"id":"taken","text":"let this cup be taken from me","description":"Passive sense","isDefault":false,"witnesses":null},{"id":"ordeal","text":"let this ordeal pass me by","description":"Metaphor interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26StrongEnough","book":"Matthew","chapter":26,"decisionKey":"mt26StrongEnough","source":{"greekPresented":"οὐκ ἰσχύσατε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What inability does Jesus expose in the disciples?","summary":"Ischyō means have strength, be capable, or prevail. ‘Could not’ is accurate but conceals the language of strength.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"strong","rationale":"‘Were you not strong enough’ is default because ischyō exposes the disciples’ lack of strength rather than merely inability. ‘Could you not’ is natural, while ‘unable’ foregrounds capacity.","evidence":{"external":null,"internal":null},"options":[{"id":"strong","text":"were you not strong enough","description":"Project default · strength visible","isDefault":true,"witnesses":null},{"id":"could","text":"could you not","description":"Natural English","isDefault":false,"witnesses":null},{"id":"manage","text":"were you unable","description":"Capacity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Testing","book":"Matthew","chapter":26,"decisionKey":"mt26Testing","source":{"greekPresented":"εἰς πειρασμόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the disciples to pray not to enter?","summary":"Peirasmos can be testing, trial, temptation, or enticement. The context includes both external ordeal and inner vulnerability.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"testing","rationale":"‘Enter into testing’ is default because peirasmos includes trial, temptation, and external ordeal. ‘Temptation’ stresses moral enticement, while ‘the trial’ foregrounds coming events.","evidence":{"external":null,"internal":null},"options":[{"id":"testing","text":"enter into testing","description":"Project default · broad range","isDefault":true,"witnesses":null},{"id":"temptation","text":"enter into temptation","description":"Moral enticement foregrounded","isDefault":false,"witnesses":null},{"id":"trial","text":"come into the trial","description":"Coming ordeal","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Willing","book":"Matthew","chapter":26,"decisionKey":"mt26Willing","source":{"greekPresented":"τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should spirit and flesh be heard here?","summary":"The contrast is between an eager inner impulse and human bodily weakness, not necessarily two metaphysical substances.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"spirit","rationale":"‘The spirit is eager, but the flesh is weak’ is default because it preserves both nouns and the eager-weak contrast without over-defining them metaphysically. The alternatives interpret will, body, or heart.","evidence":{"external":null,"internal":null},"options":[{"id":"spirit","text":"the spirit is eager, but the flesh is weak","description":"Project default · contrast retained","isDefault":true,"witnesses":null},{"id":"will","text":"the will is ready, but the body is weak","description":"Functional meaning","isDefault":false,"witnesses":null},{"id":"heart","text":"the heart is willing, but human strength is frail","description":"Idiomatic English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Weighed","book":"Matthew","chapter":26,"decisionKey":"mt26Weighed","source":{"greekPresented":"βεβαρημένοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why do the disciples’ eyes remain shut?","summary":"The perfect passive means their eyes had become burdened or weighed down.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"weighed","rationale":"‘Their eyes were weighed down’ is default because the perfect passive preserves the burden image and resulting state. ‘Eyes were heavy’ is natural, while ‘could hardly keep open’ explains effect.","evidence":{"external":null,"internal":null},"options":[{"id":"weighed","text":"their eyes were weighed down","description":"Project default · passive image","isDefault":true,"witnesses":null},{"id":"heavy","text":"their eyes were heavy","description":"Natural English","isDefault":false,"witnesses":null},{"id":"sleep","text":"they could hardly keep their eyes open","description":"Effect explained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Sleep","book":"Matthew","chapter":26,"decisionKey":"mt26Sleep","source":{"greekPresented":"καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Jesus permitting sleep or confronting it?","summary":"The unpunctuated wording can be read as an ironic command, a question, or a resigned permission before the abrupt ‘Look, the hour has drawn near.’","layers":["BOUNDARY","GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"question","rationale":"The earliest manuscripts do not supply punctuation to decide whether the imperatives are ironic commands or function as a rebuking question. The default follows the immediate confrontation while keeping the alternatives open.","evidence":{"external":"The wording itself is stable; punctuation and pragmatic force are editorial decisions rather than competing manuscript readings.","internal":"The sudden ‘Look—the hour has drawn near’ can follow either resigned permission or an incredulous rebuke."},"options":[{"id":"question","text":"Are you still sleeping and resting?","description":"Project default · rebuke as question","isDefault":true,"witnesses":"Same Greek text · interrogative punctuation supplied"},{"id":"command","text":"Sleep on now and rest","description":"Traditional command","isDefault":false,"witnesses":"Same Greek text · imperatives read straightforwardly"},{"id":"enough","text":"Enough—sleeping and resting!","description":"Abrupt confrontation","isDefault":false,"witnesses":"Same Greek text · abrupt idiomatic construal"}],"revisionHistory":[]},
{"id":"matthew.26.mt26Kiss","book":"Matthew","chapter":26,"decisionKey":"mt26Kiss","source":{"greekPresented":"κατεφίλησεν αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Judas kiss Jesus?","summary":"Kataphileō can be intensive: kiss warmly, repeatedly, or demonstratively. The action is more marked than the simple sign Judas had announced.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"kissed","rationale":"‘Kissed him’ is default because kataphileō’s marked intensity can remain implicit rather than choosing warmth or repetition. Those alternatives foreground possible senses of the intensive compound.","evidence":{"external":null,"internal":null},"options":[{"id":"kissed","text":"kissed him","description":"Project default · intensity left implicit","isDefault":true,"witnesses":null},{"id":"affection","text":"kissed him affectionately","description":"Surface warmth foregrounded","isDefault":false,"witnesses":null},{"id":"repeatedly","text":"kissed him repeatedly","description":"Intensive verb emphasized","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Friend","book":"Matthew","chapter":26,"decisionKey":"mt26Friend","source":{"greekPresented":"ἑταῖρε, ἐφ’ ὃ πάρει","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Jesus say to Judas at the arrest?","summary":"The phrase is elliptical: literally, ‘Companion, for what you are here.’ It may function as a question, a curt command, or an unfinished acknowledgment.","layers":["GRAMMAR","BOUNDARY","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"question","rationale":"The Greek clause is elliptical and does not contain an explicit verb meaning ‘do.’ The default construes it as a question, while the familiar supplied command and the exposed ellipse remain selectable.","evidence":{"external":"The principal manuscript tradition preserves the same compact wording; the open decision concerns syntax and supplied English, not a textual fork.","internal":"ἐφ’ ὃ πάρει can mark purpose (‘for what you are here’) without telling English whether to hear question, command, or acknowledgment."},"options":[{"id":"question","text":"Companion, why are you here?","description":"Project default · ellipse as question","isDefault":true,"witnesses":"ἑταῖρε, ἐφ’ ὃ πάρει · question supplied"},{"id":"do","text":"Friend, do what you came for","description":"Traditional supplied command","isDefault":false,"witnesses":"ἑταῖρε, ἐφ’ ὃ πάρει · imperative ‘do’ supplied"},{"id":"literal","text":"Companion—for what you are here","description":"Ellipse left visible","isDefault":false,"witnesses":"ἑταῖρε, ἐφ’ ὃ πάρει · ellipse retained"}],"revisionHistory":[]},
{"id":"matthew.26.mt26Sword","book":"Matthew","chapter":26,"decisionKey":"mt26Sword","source":{"greekPresented":"μάχαιραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What weapon is drawn?","summary":"Machaira is a short sword, dagger, or large knife rather than a long battlefield sword.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"sword","rationale":"‘Short sword’ is default because machaira most likely denotes a dagger-like sidearm rather than a long battlefield blade. ‘Dagger’ is compact, while plain ‘sword’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"sword","text":"short sword","description":"Project default · likely form","isDefault":true,"witnesses":null},{"id":"dagger","text":"dagger","description":"Compact weapon","isDefault":false,"witnesses":null},{"id":"swordplain","text":"sword","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26TakeSword","book":"Matthew","chapter":26,"decisionKey":"mt26TakeSword","source":{"greekPresented":"πάντες ... λαβόντες μάχαιραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who perishes by the sword?","summary":"The participle describes those who take up or adopt the sword, not everyone who merely possesses one.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"taking","rationale":"‘All those taking up a sword’ is default because the participle describes adopting the weapon as a course of action. ‘Live by the sword’ is traditional, while ‘uses the sword’ foregrounds conduct.","evidence":{"external":null,"internal":null},"options":[{"id":"taking","text":"all those taking up a sword","description":"Project default · chosen action","isDefault":true,"witnesses":null},{"id":"live","text":"all who live by the sword","description":"Traditional principle","isDefault":false,"witnesses":null},{"id":"use","text":"everyone who uses the sword","description":"Conduct foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Legions","book":"Matthew","chapter":26,"decisionKey":"mt26Legions","source":{"greekPresented":"δώδεκα λεγιῶνας ἀγγέλων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How large is the aid Jesus says he could summon?","summary":"A Roman legion was a massive military formation; twelve legions conveys overwhelming angelic force.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"legions","rationale":"‘More than twelve legions of angels’ is default because it preserves the Roman military image and overwhelming scale. ‘Armies’ foregrounds force, while ‘tens of thousands’ interprets magnitude.","evidence":{"external":null,"internal":null},"options":[{"id":"legions","text":"more than twelve legions of angels","description":"Project default · Roman image retained","isDefault":true,"witnesses":null},{"id":"armies","text":"more than twelve armies of angels","description":"Force foregrounded","isDefault":false,"witnesses":null},{"id":"thousands","text":"tens of thousands of angels","description":"Scale interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Writings","book":"Matthew","chapter":26,"decisionKey":"mt26Writings","source":{"greekPresented":"αἱ γραφαί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What must be fulfilled in the arrest?","summary":"Graphai literally means writings. In this context it denotes the authoritative prophetic Scriptures.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"writings","rationale":"‘The writings’ is default because graphai preserves the concrete plural while context supplies scriptural authority. ‘Scriptures’ foregrounds canonical function, while ‘prophetic texts’ specifies content.","evidence":{"external":null,"internal":null},"options":[{"id":"writings","text":"the writings","description":"Project default · concrete noun","isDefault":true,"witnesses":null},{"id":"scriptures","text":"the Scriptures","description":"Canonical function","isDefault":false,"witnesses":null},{"id":"prophecies","text":"the prophetic texts","description":"Content foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Bandit","book":"Matthew","chapter":26,"decisionKey":"mt26Bandit","source":{"greekPresented":"ἐπὶ λῃστὴν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of criminal does Jesus invoke?","summary":"Lēstēs can mean robber, bandit, brigand, or insurrectionist—often a violent outlaw rather than a quiet thief.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"bandit","rationale":"‘As against a bandit’ is default because lēstēs commonly denotes a violent outlaw rather than a quiet thief. ‘Robber’ is traditional, while ‘insurrectionist’ foregrounds possible politics.","evidence":{"external":null,"internal":null},"options":[{"id":"bandit","text":"as against a bandit","description":"Project default · violent outlaw","isDefault":true,"witnesses":null},{"id":"robber","text":"as against a robber","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"insurrectionist","text":"as against an insurrectionist","description":"Political force possible","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Attendants","book":"Matthew","chapter":26,"decisionKey":"mt26Attendants","source":{"greekPresented":"τῶν ὑπηρετῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"With whom does Peter sit in the courtyard?","summary":"Hypēretai are attendants, assistants, officers, or subordinate officials serving the high priestly establishment.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"attendants","rationale":"‘With the attendants’ is default because hypēretai broadly covers subordinate temple or high-priestly personnel. ‘Guards’ emphasizes security, while ‘officers’ emphasizes institution.","evidence":{"external":null,"internal":null},"options":[{"id":"attendants","text":"with the attendants","description":"Project default · broad office","isDefault":true,"witnesses":null},{"id":"guards","text":"with the guards","description":"Security role foregrounded","isDefault":false,"witnesses":null},{"id":"officers","text":"with the officers","description":"Institutional role","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Sanctuary","book":"Matthew","chapter":26,"decisionKey":"mt26Sanctuary","source":{"greekPresented":"τὸν ναὸν τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the accusation say Jesus could tear down?","summary":"Naos normally means the temple sanctuary or sacred building, distinct from hieron, the wider temple complex.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"sanctuary","rationale":"‘God’s sanctuary’ is default because naos denotes the sacred building distinctly from the wider hieron complex. ‘Temple of God’ is traditional, while ‘sacred house’ expands the sense.","evidence":{"external":null,"internal":null},"options":[{"id":"sanctuary","text":"God’s sanctuary","description":"Project default · lexical distinction","isDefault":true,"witnesses":null},{"id":"temple","text":"the temple of God","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"shrine","text":"God’s sacred house","description":"Sacred-building sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Oath","book":"Matthew","chapter":26,"decisionKey":"mt26Oath","source":{"greekPresented":"ἐξορκίζω σε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the high priest do to compel an answer?","summary":"Exorkizō means put someone under oath or solemnly adjure them by an invoked authority.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"oath","rationale":"‘I put you under oath by the living God’ is default because exorkizō names the legal-religious act clearly. ‘Adjure’ is traditional but opaque, while ‘swear ... tell us’ expands its force.","evidence":{"external":null,"internal":null},"options":[{"id":"oath","text":"I put you under oath by the living God","description":"Project default · legal act explicit","isDefault":true,"witnesses":null},{"id":"adjure","text":"I adjure you by the living God","description":"Traditional formal term","isDefault":false,"witnesses":null},{"id":"swear","text":"Swear before the living God and tell us","description":"Force expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Power","book":"Matthew","chapter":26,"decisionKey":"mt26Power","source":{"greekPresented":"ἐκ δεξιῶν τῆς δυνάμεως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"At whose right hand will the Son of Man sit?","summary":"‘The Power’ is a reverential circumlocution for God, allowing the saying to evoke divine authority without naming God directly.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"power","rationale":"‘At the right hand of the Power’ is default because it preserves the reverential circumlocution for God and its authority. ‘God’s power’ makes the referent explicit, while ‘Almighty’ interprets the title.","evidence":{"external":null,"internal":null},"options":[{"id":"power","text":"at the right hand of the Power","description":"Project default · reverential title retained","isDefault":true,"witnesses":null},{"id":"god","text":"at the right hand of God’s power","description":"Referent explicit","isDefault":false,"witnesses":null},{"id":"almighty","text":"at the right hand of the Almighty","description":"Title interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Liable","book":"Matthew","chapter":26,"decisionKey":"mt26Liable","source":{"greekPresented":"ἔνοχος θανάτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the council state its verdict?","summary":"Enochos means liable, answerable, or deserving with respect to a penalty; the phrase has juridical force.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"liable","rationale":"‘He is liable to death’ is default because enochos has juridical force concerning a penalty. ‘Deserves death’ moralizes the verdict, while ‘guilty and must die’ states outcome.","evidence":{"external":null,"internal":null},"options":[{"id":"liable","text":"He is liable to death","description":"Project default · legal force","isDefault":true,"witnesses":null},{"id":"deserves","text":"He deserves death","description":"Moral verdict","isDefault":false,"witnesses":null},{"id":"guilty","text":"He is guilty and must die","description":"Outcome explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Struck","book":"Matthew","chapter":26,"decisionKey":"mt26Struck","source":{"greekPresented":"ἐκολάφισαν ... ἐράπισαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the two assaults against Jesus be distinguished?","summary":"Kolaphizō describes striking with fists; rhapizō can describe slapping with the open hand or striking with a rod.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"fists","rationale":"‘Struck him with fists, and others slapped him’ is default because it distinguishes kolaphizō from rhapizō. ‘Beat and struck’ generalizes, while ‘punched ... hit his face’ modernizes vividly.","evidence":{"external":null,"internal":null},"options":[{"id":"fists","text":"struck him with fists, and others slapped him","description":"Project default · verbs distinguished","isDefault":true,"witnesses":null},{"id":"beat","text":"beat him and struck him","description":"General violence","isDefault":false,"witnesses":null},{"id":"punched","text":"punched him while others hit his face","description":"Modern vivid English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Anointed","book":"Matthew","chapter":26,"decisionKey":"mt26Anointed","source":{"greekPresented":"χριστέ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the abusers address Jesus?","summary":"Christe is the vocative of Christos, meaning Anointed One. Leaving it as ‘Christ’ preserves a title but can obscure its meaning.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"anointed","rationale":"‘Anointed One’ is default because it translates the vocative Christe as a title rather than a surname. ‘Christ’ is traditional, while ‘Messiah’ supplies the Semitic equivalent.","evidence":{"external":null,"internal":null},"options":[{"id":"anointed","text":"Anointed One","description":"Project default · title translated","isDefault":true,"witnesses":null},{"id":"christ","text":"Christ","description":"Traditional title","isDefault":false,"witnesses":null},{"id":"messiah","text":"Messiah","description":"Semitic title equivalent","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Speech","book":"Matthew","chapter":26,"decisionKey":"mt26Speech","source":{"greekPresented":"ἡ λαλιά σου δῆλόν σε ποιεῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What exposes Peter as a Galilean?","summary":"Lalia is manner of speaking, speech, or accent; it makes his origin evident.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"speech","rationale":"‘Your speech makes you evident’ is default because it preserves lalia and the Greek predicate structure. ‘Your accent gives you away’ is natural, while ‘way you talk exposes you’ expands meaning.","evidence":{"external":null,"internal":null},"options":[{"id":"speech","text":"your speech makes you evident","description":"Project default · Greek shape","isDefault":true,"witnesses":null},{"id":"accent","text":"your accent gives you away","description":"Natural English","isDefault":false,"witnesses":null},{"id":"talk","text":"the way you talk exposes you","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.26.mt26Curse","book":"Matthew","chapter":26,"decisionKey":"mt26Curse","source":{"greekPresented":"καταθεματίζειν καὶ ὀμνύειν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Peter begin doing in his final denial?","summary":"The first verb means invoke a curse or bind oneself under a curse; the second means swear an oath.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"curses","rationale":"‘Call down curses and swear’ is default because it distinguishes self-binding curse language from oath-taking. ‘Curse and swear’ is compact, while ‘under a curse and take an oath’ makes the force explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"curses","text":"call down curses and swear","description":"Project default · actions distinguished","isDefault":true,"witnesses":null},{"id":"curse","text":"curse and swear","description":"Compact English","isDefault":false,"witnesses":null},{"id":"oath","text":"put himself under a curse and take an oath","description":"Self-binding force explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Council","book":"Matthew","chapter":27,"decisionKey":"mt27Council","source":{"greekPresented":"συμβούλιον ἔλαβον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the leaders take against Jesus?","summary":"The idiom means they held counsel or formed a plan; its stated purpose is to put Jesus to death.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"counsel","rationale":"‘Held counsel’ is default because the idiom preserves the leaders’ collective deliberation without reducing it to either meeting or completed plan. ‘Formed a plan’ foregrounds result, while ‘convened a council’ foregrounds setting.","evidence":{"external":null,"internal":null},"options":[{"id":"counsel","text":"held counsel","description":"Project default · idiom retained","isDefault":true,"witnesses":null},{"id":"plan","text":"formed a plan","description":"Result foregrounded","isDefault":false,"witnesses":null},{"id":"meeting","text":"convened a council","description":"Institutional setting","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Bound","book":"Matthew","chapter":27,"decisionKey":"mt27Bound","source":{"greekPresented":"δήσαντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Jesus taken to Pilate?","summary":"The participle means binding or tying him before leading him away.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"bound","rationale":"‘Having bound him’ is default because the participle directly preserves the restraint before transfer. ‘Tying him up’ is concrete, while ‘in bonds’ foregrounds custody.","evidence":{"external":null,"internal":null},"options":[{"id":"bound","text":"having bound him","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"tied","text":"after tying him up","description":"Concrete English","isDefault":false,"witnesses":null},{"id":"chains","text":"in bonds","description":"Custody foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Regretted","book":"Matthew","chapter":27,"decisionKey":"mt27Regretted","source":{"greekPresented":"μεταμεληθεὶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What change occurs in Judas?","summary":"Metamelomai means feel regret or remorse, not Matthew’s usual verb for repent or turn.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"regret","rationale":"‘Feeling regret’ is default because metamelomai distinguishes Judas’s remorse from Matthew’s usual repentance verb. ‘Seized with remorse’ intensifies emotion, while ‘repenting’ blurs the distinction.","evidence":{"external":null,"internal":null},"options":[{"id":"regret","text":"feeling regret","description":"Project default · lexical distinction","isDefault":true,"witnesses":null},{"id":"remorse","text":"seized with remorse","description":"Emotional force","isDefault":false,"witnesses":null},{"id":"repented","text":"repenting","description":"Traditional but less distinct","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Condemned","book":"Matthew","chapter":27,"decisionKey":"mt27Condemned","source":{"greekPresented":"κατεκρίθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Judas see has happened to Jesus?","summary":"The passive verb means Jesus was condemned or judged against.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"condemned","rationale":"‘Was condemned’ is default because the passive katakrinō retains the judicial action against Jesus. ‘Sentenced’ foregrounds result, while ‘judged guilty’ makes the verdict explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"condemned","text":"was condemned","description":"Project default · judicial term","isDefault":true,"witnesses":null},{"id":"sentenced","text":"had been sentenced","description":"Legal result","isDefault":false,"witnesses":null},{"id":"judged","text":"was judged guilty","description":"Verdict explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Silver","book":"Matthew","chapter":27,"decisionKey":"mt27Silver","source":{"greekPresented":"τὰ τριάκοντα ἀργύρια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Judas’s payment be named?","summary":"The Greek again says thirty silver pieces without specifying a coin denomination.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"pieces","rationale":"‘The thirty silver pieces’ is default because Matthew names number and material without a denomination. ‘Silver coins’ identifies objects, while ‘pieces of silver’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"pieces","text":"the thirty silver pieces","description":"Project default · no denomination supplied","isDefault":true,"witnesses":null},{"id":"coins","text":"the thirty silver coins","description":"Objects explicit","isDefault":false,"witnesses":null},{"id":"silver","text":"the thirty pieces of silver","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Sanctuary","book":"Matthew","chapter":27,"decisionKey":"mt27Sanctuary","source":{"greekPresented":"εἰς τὸν ναόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Where does Judas throw the silver?","summary":"Naos means the sanctuary or temple building, not the entire temple complex.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"sanctuary","rationale":"‘Into the sanctuary’ is default because naos denotes the sacred temple building rather than the whole complex. ‘Temple’ is traditional, while ‘sacred house’ expands the building sense.","evidence":{"external":null,"internal":null},"options":[{"id":"sanctuary","text":"into the sanctuary","description":"Project default · lexical distinction","isDefault":true,"witnesses":null},{"id":"temple","text":"into the temple","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"shrine","text":"into the sacred house","description":"Building sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Innocent","book":"Matthew","chapter":27,"decisionKey":"mt27Innocent","source":{"greekPresented":"αἷμα ἀθῷον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Judas describe Jesus’ blood?","summary":"Athōos means innocent, guiltless, or free from liability.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"innocent","rationale":"‘Innocent blood’ is default because athōos directly marks freedom from guilt or liability. ‘Blood of a guiltless man’ makes the person explicit, while ‘shed without cause’ foregrounds injustice.","evidence":{"external":null,"internal":null},"options":[{"id":"innocent","text":"innocent blood","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"guiltless","text":"the blood of a guiltless man","description":"Person explicit","isDefault":false,"witnesses":null},{"id":"wrongful","text":"blood shed without cause","description":"Injustice foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Hanged","book":"Matthew","chapter":27,"decisionKey":"mt27Hanged","source":{"greekPresented":"ἀπήγξατο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Judas die?","summary":"The verb means hang oneself or strangle oneself; Matthew gives no further mechanics.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"hanged","rationale":"‘Hanged himself’ is default because it is the conventional sense of apagchomai without inventing mechanics. ‘Strangled himself’ preserves lexical range, while ‘ended his life by hanging’ makes the result explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"hanged","text":"hanged himself","description":"Project default · conventional sense","isDefault":true,"witnesses":null},{"id":"strangled","text":"strangled himself","description":"Lexical range","isDefault":false,"witnesses":null},{"id":"ended","text":"ended his life by hanging","description":"Meaning explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Potter","book":"Matthew","chapter":27,"decisionKey":"mt27Potter","source":{"greekPresented":"τὸν ἀγρὸν τοῦ κεραμέως","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What land is purchased?","summary":"Kerameus is a potter or worker in clay; the field becomes a burial place for foreigners.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"potter","rationale":"‘The Potter’s Field’ is default because it preserves the historical designation and trade. ‘Clay-worker’s field’ translates the occupation, while ‘field belonging to the potter’ expands possession.","evidence":{"external":null,"internal":null},"options":[{"id":"potter","text":"the Potter’s Field","description":"Project default · title retained","isDefault":true,"witnesses":null},{"id":"clay","text":"the clay-worker’s field","description":"Trade exposed","isDefault":false,"witnesses":null},{"id":"field","text":"the field belonging to the potter","description":"Possession explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Jeremiah","book":"Matthew","chapter":27,"decisionKey":"mt27Jeremiah","source":{"greekPresented":"διὰ Ἰερεμίου τοῦ προφήτου / διὰ τοῦ προφήτου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew name Jeremiah in the fulfillment formula?","summary":"Most witnesses name Jeremiah, though the wording largely echoes Zechariah 11 with possible Jeremianic themes. Some witnesses omit the name, and a few substitute Zechariah.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"jeremiah","rationale":"Naming Jeremiah is default because it is the difficult, broadly transmitted reading. Omitting the name or replacing it with Zechariah readily explains attempts to resolve the apparent attribution problem.","evidence":{"external":"Jeremiah is read by א, A, B, C, L, W and the broad tradition; the prophet without a name appears in some Greek and versional witnesses; Zechariah is a limited corrective reading.","internal":"The quotation’s closest verbal source is Zechariah 11, creating strong scribal pressure to omit or correct Jeremiah. The harder attribution is unlikely to have been invented by correction."},"options":[{"id":"jeremiah","text":"through Jeremiah the prophet","description":"Project default · difficult broad reading","isDefault":true,"witnesses":"Ἰερεμίου · א, A, B, C, L, W, broad tradition"},{"id":"prophet","text":"through the prophet","description":"Name omitted in some witnesses","isDefault":false,"witnesses":"τοῦ προφήτου · 33 and some versional/patristic support"},{"id":"zechariah","text":"through Zechariah the prophet","description":"Corrective reading","isDefault":false,"witnesses":"Ζαχαρίου · limited corrective witnesses"},{"id":"open","text":"through [Jeremiah] the prophet","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed name bracketed"}],"revisionHistory":[]},
{"id":"matthew.27.mt27Governor","book":"Matthew","chapter":27,"decisionKey":"mt27Governor","source":{"greekPresented":"ἡγεμόνος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What office does Pilate hold?","summary":"Hēgemōn is governor, ruler, or provincial prefect in this setting.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"governor","rationale":"‘The governor’ is default because hēgemōn accurately names Pilate’s provincial office in accessible English. ‘Prefect’ is historically specific, while ‘provincial ruler’ explains function.","evidence":{"external":null,"internal":null},"options":[{"id":"governor","text":"the governor","description":"Project default · political office","isDefault":true,"witnesses":null},{"id":"prefect","text":"the prefect","description":"Historical Roman title","isDefault":false,"witnesses":null},{"id":"ruler","text":"the provincial ruler","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27King","book":"Matthew","chapter":27,"decisionKey":"mt27King","source":{"greekPresented":"σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How direct is Pilate’s question?","summary":"The pronoun is emphatic: ‘You are the king of the Judeans?’ Jesus answers with the same qualified ‘You say.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"you","rationale":"‘Are you the king of the Judeans?’ is default because it preserves the direct question and historically grounded people-name. ‘You are ...?’ exposes surprise, while ‘King of the Jews’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"you","text":"Are you the king of the Judeans?","description":"Project default · direct question","isDefault":true,"witnesses":null},{"id":"really","text":"You are the king of the Judeans?","description":"Surprise exposed","isDefault":false,"witnesses":null},{"id":"jews","text":"Are you the King of the Jews?","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27JesusBarabbas","book":"Matthew","chapter":27,"decisionKey":"mt27JesusBarabbas","source":{"greekPresented":"Ἰησοῦν Βαραββᾶν / Βαραββᾶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is Barabbas also called Jesus?","summary":"A significant early stream reads ‘Jesus Barabbas’ in verses 16–17. Other witnesses omit Jesus, possibly because scribes resisted attaching the sacred name to Barabbas.","layers":["TEXT","TRANSLATION"],"confidence":"moderate","defaultOptionId":"jesus","rationale":"‘Jesus Barabbas’ is default because it is early, difficult, and creates Matthew’s pointed contrast between two men named Jesus. Omission is easy to explain as reverential discomfort or accidental simplification.","evidence":{"external":"Jesus Barabbas is supported by Θ, family 1, 700*, important Syriac witnesses and Origen’s knowledge of the reading; the shorter Barabbas dominates א, A, B, D, K, L, W and later tradition.","internal":"Scribes had a clear motive to remove Jesus from a notorious prisoner’s name. Adding the sacred name without exemplar pressure is less likely."},"options":[{"id":"jesus","text":"Jesus Barabbas","description":"Project default · difficult early reading","isDefault":true,"witnesses":"Ἰησοῦν Βαραββᾶν · Θ, f¹, 700*, Syriac tradition, Origen"},{"id":"barabbas","text":"Barabbas","description":"Widespread shorter name","isDefault":false,"witnesses":"Βαραββᾶν · א, A, B, D, K, L, W, broad later tradition"},{"id":"open","text":"[Jesus] Barabbas","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · Ἰησοῦν bracketed"}],"revisionHistory":[]},
{"id":"matthew.27.mt27Notorious","book":"Matthew","chapter":27,"decisionKey":"mt27Notorious","source":{"greekPresented":"δέσμιον ἐπίσημον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of prisoner is Barabbas?","summary":"Episēmos can mean notable, prominent, or notorious; context supplies the negative force.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"notorious","rationale":"‘A notorious prisoner’ is default because context gives episēmos a negative public prominence. ‘Famous’ is neutral, while ‘well-known’ preserves breadth.","evidence":{"external":null,"internal":null},"options":[{"id":"notorious","text":"a notorious prisoner","description":"Project default · contextual force","isDefault":true,"witnesses":null},{"id":"famous","text":"a famous prisoner","description":"Neutral visibility","isDefault":false,"witnesses":null},{"id":"prominent","text":"a well-known prisoner","description":"Broad range","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Envy","book":"Matthew","chapter":27,"decisionKey":"mt27Envy","source":{"greekPresented":"διὰ φθόνον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What motive does Pilate recognize?","summary":"Phthonos is envy, jealous resentment, or ill will at another’s standing.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"envy","rationale":"‘Because of envy’ is default because phthonos directly names resentful ill will at another’s standing. ‘Jealousy’ is relational, while ‘resentful rivalry’ expands the motive.","evidence":{"external":null,"internal":null},"options":[{"id":"envy","text":"because of envy","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"jealousy","text":"out of jealousy","description":"Relational motive","isDefault":false,"witnesses":null},{"id":"resentment","text":"from resentful rivalry","description":"Force expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Dream","book":"Matthew","chapter":27,"decisionKey":"mt27Dream","source":{"greekPresented":"πολλὰ ... κατ’ ὄναρ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happened to Pilate’s wife in the dream?","summary":"The phrase says she suffered many things today in a dream because of ‘that righteous man.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"suffered","rationale":"‘I suffered many things today in a dream because of him’ is default because it preserves the unusual intensity and causal phrase. ‘Troubled me greatly’ is natural, while ‘tormented’ heightens force.","evidence":{"external":null,"internal":null},"options":[{"id":"suffered","text":"I suffered many things today in a dream because of him","description":"Project default · intensity retained","isDefault":true,"witnesses":null},{"id":"troubled","text":"a dream about him troubled me greatly today","description":"Natural English","isDefault":false,"witnesses":null},{"id":"tormented","text":"I was tormented today by a dream about him","description":"Strong force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Riot","book":"Matthew","chapter":27,"decisionKey":"mt27Riot","source":{"greekPresented":"θόρυβος γίνεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Pilate see beginning?","summary":"Thorybos denotes noisy disorder, disturbance, or riot.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"riot","rationale":"‘A riot was beginning’ is default because thorybos in Pilate’s political setting signals dangerous public disorder. ‘Uproar’ preserves broader range, while ‘public disorder increasing’ explains it.","evidence":{"external":null,"internal":null},"options":[{"id":"riot","text":"a riot was beginning","description":"Project default · public danger","isDefault":true,"witnesses":null},{"id":"uproar","text":"an uproar was developing","description":"Direct range","isDefault":false,"witnesses":null},{"id":"disorder","text":"public disorder was increasing","description":"Political sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Blood","book":"Matthew","chapter":27,"decisionKey":"mt27Blood","source":{"greekPresented":"τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the crowd say about responsibility?","summary":"The idiom places bloodguilt upon the speakers and their children. It must not be expanded into a claim about later ethnic or religious communities.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"upon","rationale":"‘His blood be upon us and upon our children’ is default because it retains the bounded first-person idiom without extending blame beyond the speakers. The alternatives explain responsibility or legal charge.","evidence":{"external":null,"internal":null},"options":[{"id":"upon","text":"His blood be upon us and upon our children","description":"Project default · bounded wording","isDefault":true,"witnesses":null},{"id":"responsibility","text":"We and our children accept responsibility for his blood","description":"Idiom explained","isDefault":false,"witnesses":null},{"id":"account","text":"Let his death be charged to us and our children","description":"Legal force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Scourged","book":"Matthew","chapter":27,"decisionKey":"mt27Scourged","source":{"greekPresented":"φραγελλώσας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Pilate have done before crucifixion?","summary":"The loanword describes Roman flogging or scourging, a severe judicial punishment.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"scourged","rationale":"‘Having scourged Jesus’ is default because the Roman loanword preserves the severe judicial punishment. ‘Flogged’ is natural English, while ‘ordered him whipped’ generalizes.","evidence":{"external":null,"internal":null},"options":[{"id":"scourged","text":"having scourged Jesus","description":"Project default · Roman punishment","isDefault":true,"witnesses":null},{"id":"flogged","text":"after having Jesus flogged","description":"Natural English","isDefault":false,"witnesses":null},{"id":"whipped","text":"after ordering him whipped","description":"General English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Cohort","book":"Matthew","chapter":27,"decisionKey":"mt27Cohort","source":{"greekPresented":"ὅλην τὴν σπεῖραν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who gathers around Jesus?","summary":"Speira is a Roman cohort or military unit, though here it may refer to the available detachment rather than every authorized soldier.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"cohort","rationale":"‘The whole cohort’ is default because speira names a Roman military unit while allowing contextual elasticity. ‘Company of soldiers’ is natural, while ‘garrison detail’ interprets the available force.","evidence":{"external":null,"internal":null},"options":[{"id":"cohort","text":"the whole cohort","description":"Project default · Roman unit","isDefault":true,"witnesses":null},{"id":"company","text":"the whole company of soldiers","description":"Natural English","isDefault":false,"witnesses":null},{"id":"guard","text":"the entire garrison detail","description":"Setting interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Scarlet","book":"Matthew","chapter":27,"decisionKey":"mt27Scarlet","source":{"greekPresented":"χλαμύδα κοκκίνην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What garment is placed on Jesus?","summary":"Chlamys is a military cloak; kokkinos describes scarlet or crimson.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"scarlet","rationale":"‘A scarlet military cloak’ is default because chlamys identifies the soldier’s garment and kokkinos its color. ‘Crimson cloak’ preserves color range, while ‘red soldier’s robe’ naturalizes.","evidence":{"external":null,"internal":null},"options":[{"id":"scarlet","text":"a scarlet military cloak","description":"Project default · color and garment","isDefault":true,"witnesses":null},{"id":"crimson","text":"a crimson cloak","description":"Color range","isDefault":false,"witnesses":null},{"id":"robe","text":"a red soldier’s robe","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Crown","book":"Matthew","chapter":27,"decisionKey":"mt27Crown","source":{"greekPresented":"στέφανον ἐξ ἀκανθῶν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the soldiers weave?","summary":"Stephanos is a wreath or crown; the thorns parody royal honor while inflicting pain.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"crown","rationale":"‘A crown from thorns’ is default because it exposes material and construction while retaining royal mockery. ‘Crown of thorns’ is traditional, while ‘thorny wreath’ foregrounds form.","evidence":{"external":null,"internal":null},"options":[{"id":"crown","text":"a crown from thorns","description":"Project default · components exposed","isDefault":true,"witnesses":null},{"id":"thorn","text":"a crown of thorns","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"wreath","text":"a thorny wreath","description":"Object’s form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Mocked","book":"Matthew","chapter":27,"decisionKey":"mt27Mocked","source":{"greekPresented":"ἐνέπαιξαν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the soldiers do to Jesus?","summary":"Empaizō means mock, ridicule, or make sport of someone.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"mocked","rationale":"‘Mocked him’ is default because empaizō directly names cruel ridicule. ‘Ridiculed’ stresses humiliation, while ‘made sport of him’ foregrounds the soldiers’ abusive play.","evidence":{"external":null,"internal":null},"options":[{"id":"mocked","text":"mocked him","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"ridiculed","text":"ridiculed him","description":"Public humiliation","isDefault":false,"witnesses":null},{"id":"sport","text":"made sport of him","description":"Cruel play foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Compelled","book":"Matthew","chapter":27,"decisionKey":"mt27Compelled","source":{"greekPresented":"ἠγγάρευσαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Simon made to carry the cross?","summary":"Angareuō is requisition for compulsory service under authority.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"compelled","rationale":"‘They compelled him’ is default because angareuō carries legal-coercive requisition. ‘Pressed into service’ explains Roman practice, while ‘forced’ is direct English.","evidence":{"external":null,"internal":null},"options":[{"id":"compelled","text":"they compelled him","description":"Project default · coercion clear","isDefault":true,"witnesses":null},{"id":"pressed","text":"they pressed him into service","description":"Roman practice","isDefault":false,"witnesses":null},{"id":"forced","text":"they forced him","description":"Direct English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Golgotha","book":"Matthew","chapter":27,"decisionKey":"mt27Golgotha","source":{"greekPresented":"Γολγοθᾶ, ... Κρανίου Τόπος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Golgotha be presented?","summary":"Matthew preserves the Semitic place-name and translates it as ‘Place of a Skull.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"‘Golgotha, meaning Place of a Skull’ is default because Matthew preserves both the Semitic name and its gloss. ‘Skull Place’ foregrounds meaning, while ‘Calvary’ uses the Latin-derived tradition.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Golgotha, meaning Place of a Skull","description":"Project default · name and gloss","isDefault":true,"witnesses":null},{"id":"skull","text":"the place called Skull Place","description":"Meaning foregrounded","isDefault":false,"witnesses":null},{"id":"calvary","text":"Calvary","description":"Latin-derived traditional name","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Gall","book":"Matthew","chapter":27,"decisionKey":"mt27Gall","source":{"greekPresented":"οἶνον μετὰ χολῆς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is mixed into the wine?","summary":"Cholē literally means bile or gall and can denote something bitter; Matthew’s wording echoes Psalm 69.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"gall","rationale":"‘Wine mixed with gall’ is default because cholē preserves Matthew’s Psalm 69 echo and bitter substance. ‘Something bitter’ foregrounds taste, while ‘drugged wine’ interprets effect.","evidence":{"external":null,"internal":null},"options":[{"id":"gall","text":"wine mixed with gall","description":"Project default · scriptural echo","isDefault":true,"witnesses":null},{"id":"bitter","text":"wine mixed with something bitter","description":"Taste foregrounded","isDefault":false,"witnesses":null},{"id":"drugged","text":"drugged wine","description":"Effect interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Taste","book":"Matthew","chapter":27,"decisionKey":"mt27Taste","source":{"greekPresented":"γευσάμενος οὐκ ἠθέλησεν πιεῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Jesus respond to the drink?","summary":"He tastes it, then does not will or choose to drink.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"tasted","rationale":"‘Having tasted it, he did not wish to drink’ is default because it retains the sequence and volitional verb. ‘Refused’ foregrounds decision, while ‘would not drink’ is compact.","evidence":{"external":null,"internal":null},"options":[{"id":"tasted","text":"having tasted it, he did not wish to drink","description":"Project default · sequence retained","isDefault":true,"witnesses":null},{"id":"refused","text":"he tasted it but refused to drink","description":"Decision foregrounded","isDefault":false,"witnesses":null},{"id":"wouldnot","text":"after tasting it, he would not drink","description":"Compact English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Divide","book":"Matthew","chapter":27,"decisionKey":"mt27Divide","source":{"greekPresented":"διεμερίσαντο τὰ ἱμάτια","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to Jesus’ garments?","summary":"The soldiers divide the garments among themselves by casting lots.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"divided","rationale":"‘Divided his garments among themselves’ is default because it preserves the reciprocal distribution. ‘Shared out his clothing’ is natural, while ‘split up his clothes’ is concrete.","evidence":{"external":null,"internal":null},"options":[{"id":"divided","text":"divided his garments among themselves","description":"Project default · reciprocal sense","isDefault":true,"witnesses":null},{"id":"shared","text":"shared out his clothing","description":"Natural English","isDefault":false,"witnesses":null},{"id":"split","text":"split up his clothes","description":"Concrete English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Verse35Addition","book":"Matthew","chapter":27,"decisionKey":"mt27Verse35Addition","source":{"greekPresented":"ἵνα πληρωθῇ ... ἔβαλον κλῆρον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 35 include an explicit fulfillment quotation?","summary":"The earliest witnesses move directly from casting lots to sitting down. Later manuscripts add a fulfillment formula quoting Psalm 22, likely imported from John 19:24 or explanatory tradition.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the explicit fulfillment quotation is absent from the earliest and strongest witnesses and closely resembles John 19:24.","evidence":{"external":"The addition is absent from א, A, B, D, L, W and important early versions; it appears in later Greek and Byzantine witnesses.","internal":"The addition explains the casting of lots by importing a familiar fulfillment formula. Accidental loss of the complete sentence across diverse early streams is unlikely."},"options":[{"id":"omit","text":"","description":"Project default · absent from earliest witnesses","isDefault":true,"witnesses":"sentence absent · א, A, B, D, L, W, early versions"},{"id":"include","text":"so that what was spoken through the prophet might be fulfilled: ‘They divided my garments among themselves, and for my clothing they cast a lot.’","description":"Later expanded reading","isDefault":false,"witnesses":"sentence present · later Greek and Byzantine tradition"},{"id":"open","text":"[so that the prophet’s word about dividing garments and casting lots might be fulfilled]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · later fulfillment sentence bracketed"}],"revisionHistory":[]},
{"id":"matthew.27.mt27Charge","book":"Matthew","chapter":27,"decisionKey":"mt27Charge","source":{"greekPresented":"τὴν αἰτίαν αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is posted above Jesus?","summary":"Aitia here is the accusation, charge, or stated legal cause for execution.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"charge","rationale":"‘The written charge against him’ is default because aitia here has juridical force and the inscription states the accusation. ‘Accusation’ is direct, while ‘reason for execution’ explains function.","evidence":{"external":null,"internal":null},"options":[{"id":"charge","text":"the written charge against him","description":"Project default · legal sense","isDefault":true,"witnesses":null},{"id":"accusation","text":"the accusation against him","description":"Direct range","isDefault":false,"witnesses":null},{"id":"cause","text":"the reason for his execution","description":"Function explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Bandits","book":"Matthew","chapter":27,"decisionKey":"mt27Bandits","source":{"greekPresented":"λῃσταί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is crucified alongside Jesus?","summary":"Lēstai are bandits, brigands, or possibly insurrectionists—not merely petty thieves.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"bandits","rationale":"‘Two bandits’ is default because lēstai denotes violent outlaws more strongly than petty thieves. ‘Robbers’ is traditional, while ‘insurrectionists’ foregrounds a political possibility.","evidence":{"external":null,"internal":null},"options":[{"id":"bandits","text":"two bandits","description":"Project default · violent outlaws","isDefault":true,"witnesses":null},{"id":"robbers","text":"two robbers","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"rebels","text":"two insurrectionists","description":"Political possibility","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Reviled","book":"Matthew","chapter":27,"decisionKey":"mt27Reviled","source":{"greekPresented":"ἐβλασφήμουν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do passersby do?","summary":"Blasphēmeō can mean slander, revile, defame, or blaspheme; here abuse is directed at Jesus.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"reviled","rationale":"‘Were reviling him’ is default because blasphēmeō here names defamatory abuse directed at Jesus. ‘Blaspheming’ is traditional, while ‘hurled insults’ is natural English.","evidence":{"external":null,"internal":null},"options":[{"id":"reviled","text":"were reviling him","description":"Project default · directed abuse","isDefault":true,"witnesses":null},{"id":"blasphemed","text":"were blaspheming him","description":"Traditional cognate","isDefault":false,"witnesses":null},{"id":"insulted","text":"hurled insults at him","description":"Natural English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27SaveSelf","book":"Matthew","chapter":27,"decisionKey":"mt27SaveSelf","source":{"greekPresented":"σῶσον σεαυτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What challenge is thrown at Jesus?","summary":"The imperative demands that he save or rescue himself, weaponizing his claimed identity.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"save","rationale":"‘Save yourself’ is default because it preserves the blunt imperative and taunt. ‘Rescue yourself’ gives concrete sense, while ‘prove it’ expands the mockers’ implied challenge.","evidence":{"external":null,"internal":null},"options":[{"id":"save","text":"Save yourself","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"rescue","text":"Rescue yourself","description":"Concrete sense","isDefault":false,"witnesses":null},{"id":"prove","text":"Prove it by saving yourself","description":"Taunt’s force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27TrustGod","book":"Matthew","chapter":27,"decisionKey":"mt27TrustGod","source":{"greekPresented":"πέποιθεν ἐπὶ τὸν θεόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Jesus’ relation to God mocked?","summary":"The perfect verb means he has trusted in or relied upon God and remains in that posture.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"trusted","rationale":"‘He has trusted in God’ is default because the perfect verb presents an established, continuing reliance. ‘Relied on God’ is natural, while ‘put his trust’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"trusted","text":"He has trusted in God","description":"Project default · perfect force","isDefault":true,"witnesses":null},{"id":"relied","text":"He relied on God","description":"Dependence foregrounded","isDefault":false,"witnesses":null},{"id":"put","text":"He put his trust in God","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Darkness","book":"Matthew","chapter":27,"decisionKey":"mt27Darkness","source":{"greekPresented":"σκότος ... ἐπὶ πᾶσαν τὴν γῆν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How wide is the darkness?","summary":"Gē can mean land or earth. The narrative may point to the whole land or use cosmic language.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"land","rationale":"‘Darkness came over the whole land’ is default because gē can denote land or earth and the translation should not force cosmic scope. ‘All the earth’ universalizes, while ‘region’ localizes.","evidence":{"external":null,"internal":null},"options":[{"id":"land","text":"darkness came over the whole land","description":"Project default · geographic range open","isDefault":true,"witnesses":null},{"id":"earth","text":"darkness came over all the earth","description":"Cosmic scope","isDefault":false,"witnesses":null},{"id":"country","text":"the entire region became dark","description":"Local sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Forsaken","book":"Matthew","chapter":27,"decisionKey":"mt27Forsaken","source":{"greekPresented":"ἠλί ἠλί λεμὰ σαβαχθανί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Jesus’ cry be presented?","summary":"Matthew preserves a Semitic form and immediately translates it. The wording evokes Psalm 22:1.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"both","rationale":"The Semitic cry plus immediate translation is default because Matthew deliberately preserves both its sound and meaning and evokes Psalm 22. English-only options improve accessibility but lose the bilingual texture.","evidence":{"external":null,"internal":null},"options":[{"id":"both","text":"Eli, Eli, lema sabachthani?—that is, ‘My God, my God, why did you forsake me?’","description":"Project default · sound and translation","isDefault":true,"witnesses":null},{"id":"english","text":"My God, my God, why have you forsaken me?","description":"English only","isDefault":false,"witnesses":null},{"id":"psalm","text":"My God, my God—why have you abandoned me?","description":"Psalmic force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Elijah","book":"Matthew","chapter":27,"decisionKey":"mt27Elijah","source":{"greekPresented":"Ἠλίαν φωνεῖ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do bystanders think they hear?","summary":"The similarity between Eli and the name Elijah drives their misunderstanding.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"calling","rationale":"‘He is calling Elijah’ is default because it directly preserves the bystanders’ auditory misunderstanding. ‘Summoning’ foregrounds appeal, while ‘cries out for’ stresses sound.","evidence":{"external":null,"internal":null},"options":[{"id":"calling","text":"He is calling Elijah","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"summoning","text":"He is summoning Elijah","description":"Appeal foregrounded","isDefault":false,"witnesses":null},{"id":"cries","text":"This man cries out for Elijah","description":"Audible action","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Sponge","book":"Matthew","chapter":27,"decisionKey":"mt27Sponge","source":{"greekPresented":"σπόγγον ... ὄξους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What drink is offered on the sponge?","summary":"Oxos is sour wine or wine vinegar, a common inexpensive drink.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"sour","rationale":"‘A sponge filled with sour wine’ is default because oxos is inexpensive sour wine rather than modern table vinegar. ‘Vinegar’ is traditional, while ‘cheap wine’ foregrounds social setting.","evidence":{"external":null,"internal":null},"options":[{"id":"sour","text":"a sponge filled with sour wine","description":"Project default · beverage sense","isDefault":true,"witnesses":null},{"id":"vinegar","text":"a sponge soaked in vinegar","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"cheap","text":"a sponge soaked in cheap wine","description":"Social setting","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Spear","book":"Matthew","chapter":27,"decisionKey":"mt27Spear","source":{"greekPresented":"ἄλλος ... ἔνυξεν αὐτοῦ τὴν πλευράν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew include a spear thrust before Jesus dies?","summary":"A small but important early stream inserts a sentence closely resembling John 19:34, placing the spear thrust before Jesus’ death. Most witnesses omit it.","layers":["TEXT","BOUNDARY"],"confidence":"moderate","defaultOptionId":"omit","rationale":"Omission is default because the sentence is absent from most witnesses and reproduces John’s spear scene in a different sequence. Its early support, however, makes it an important open fork rather than a disposable late gloss.","evidence":{"external":"The spear sentence is present in א, B, C, L and some early versions; it is absent from A, D, W, Θ and the broad later tradition.","internal":"Harmonization with John 19:34 explains the wording, though placing it before Jesus’ death is striking. Broad omission still best fits Matthew’s recoverable flow."},"options":[{"id":"omit","text":"","description":"Project default · broad Matthew tradition","isDefault":true,"witnesses":"sentence absent · A, D, W, Θ, broad later tradition"},{"id":"include","text":"But another, taking a spear, pierced his side, and water and blood came out.","description":"Early harmonizing reading","isDefault":false,"witnesses":"sentence present · א, B, C, L, early versions"},{"id":"open","text":"[Another pierced his side with a spear, and water and blood came out.]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · disputed sentence bracketed"}],"revisionHistory":[]},
{"id":"matthew.27.mt27Yielded","book":"Matthew","chapter":27,"decisionKey":"mt27Yielded","source":{"greekPresented":"ἀφῆκεν τὸ πνεῦμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Matthew describe Jesus’ death?","summary":"The idiom literally says he released or let go the spirit/breath.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"released","rationale":"‘Released the spirit’ is default because aphiēmi preserves agency and the breath/spirit noun. ‘Gave up his spirit’ is traditional, while ‘let his breath go’ foregrounds bodily sense.","evidence":{"external":null,"internal":null},"options":[{"id":"released","text":"released the spirit","description":"Project default · agency and noun visible","isDefault":true,"witnesses":null},{"id":"gaveup","text":"gave up his spirit","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"breathed","text":"let his breath go","description":"Bodily sense","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Curtain","book":"Matthew","chapter":27,"decisionKey":"mt27Curtain","source":{"greekPresented":"τὸ καταπέτασμα τοῦ ναοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is torn in the sanctuary?","summary":"Katapetasma is a curtain or veil within the temple sanctuary; Matthew does not specify which curtain.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"curtain","rationale":"‘The curtain of the sanctuary’ is default because katapetasma names a veil within the naos without specifying which one. ‘Temple veil’ is traditional, while ‘inner curtain’ adopts a common interpretation.","evidence":{"external":null,"internal":null},"options":[{"id":"curtain","text":"the curtain of the sanctuary","description":"Project default · location and object","isDefault":true,"witnesses":null},{"id":"veil","text":"the temple veil","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"inner","text":"the sanctuary’s inner curtain","description":"Common interpretation","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Earthquake","book":"Matthew","chapter":27,"decisionKey":"mt27Earthquake","source":{"greekPresented":"ἡ γῆ ἐσείσθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the earth?","summary":"The passive of seiō means the earth was shaken; it is the source of the word ‘seismic.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"shaken","rationale":"‘The earth was shaken’ is default because it preserves the passive seiō and cosmic subject. ‘The earth quaked’ is natural, while ‘an earthquake struck’ converts it to an event noun.","evidence":{"external":null,"internal":null},"options":[{"id":"shaken","text":"the earth was shaken","description":"Project default · passive retained","isDefault":true,"witnesses":null},{"id":"quake","text":"the earth quaked","description":"Natural English","isDefault":false,"witnesses":null},{"id":"earthquake","text":"an earthquake struck","description":"Event noun","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Saints","book":"Matthew","chapter":27,"decisionKey":"mt27Saints","source":{"greekPresented":"πολλὰ σώματα τῶν κεκοιμημένων ἁγίων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who is raised when the tombs open?","summary":"Hagioi means holy ones or saints; ‘having fallen asleep’ is a death metaphor.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"holy","rationale":"‘Many bodies of the holy ones who had fallen asleep were raised’ is default because it preserves both the death metaphor and passive resurrection. ‘Saints’ is traditional, while ‘dead holy people’ explains it.","evidence":{"external":null,"internal":null},"options":[{"id":"holy","text":"many bodies of the holy ones who had fallen asleep were raised","description":"Project default · metaphor retained","isDefault":true,"witnesses":null},{"id":"saints","text":"many bodies of the sleeping saints were raised","description":"Traditional title","isDefault":false,"witnesses":null},{"id":"dead","text":"the bodies of many dead holy people were raised","description":"Meaning explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Centurion","book":"Matthew","chapter":27,"decisionKey":"mt27Centurion","source":{"greekPresented":"ἀληθῶς θεοῦ υἱὸς ἦν οὗτος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the centurion’s declaration sound?","summary":"Greek lacks an article before ‘son of God.’ Context can support either the titular ‘God’s Son’ or a less definite Roman hearing.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"son","rationale":"‘Truly this one was God’s Son’ is default because it preserves relational force without requiring an English indefinite article. ‘A son of a god’ models a possible Roman hearing, while ‘the Son of God’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"son","text":"Truly this one was God’s Son","description":"Project default · relational title","isDefault":true,"witnesses":null},{"id":"a","text":"Truly this man was a son of a god","description":"Possible Roman hearing","isDefault":false,"witnesses":null},{"id":"the","text":"Truly this was the Son of God","description":"Traditional christological form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Women","book":"Matthew","chapter":27,"decisionKey":"mt27Women","source":{"greekPresented":"διακονοῦσαι αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What had the women been doing for Jesus?","summary":"Diakoneō means serve, attend to, or provide practical support.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"serving","rationale":"‘Serving him’ is default because diakoneō broadly covers practical ministry and support. ‘Providing for him’ foregrounds material aid, while ‘attending to his needs’ expands care.","evidence":{"external":null,"internal":null},"options":[{"id":"serving","text":"serving him","description":"Project default · broad action","isDefault":true,"witnesses":null},{"id":"providing","text":"providing for him","description":"Material support","isDefault":false,"witnesses":null},{"id":"attending","text":"attending to his needs","description":"Care explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Evening","book":"Matthew","chapter":27,"decisionKey":"mt27Evening","source":{"greekPresented":"ὀψίας ... γενομένης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When does Joseph come?","summary":"Opsia denotes evening or the late part of the day; timing matters because the Sabbath is approaching.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"evening","rationale":"‘When evening came’ is default because opsia directly marks the late-day period without over-specifying light. ‘Late in the day’ foregrounds urgency, while ‘dusk’ narrows time.","evidence":{"external":null,"internal":null},"options":[{"id":"evening","text":"when evening came","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"late","text":"late in the day","description":"Time pressure","isDefault":false,"witnesses":null},{"id":"dusk","text":"at dusk","description":"Light condition","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Rich","book":"Matthew","chapter":27,"decisionKey":"mt27Rich","source":{"greekPresented":"ἄνθρωπος πλούσιος","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Joseph introduced?","summary":"Matthew uniquely foregrounds that Joseph is a rich man from Arimathea, resonating with Isaiah 53:9.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"rich","rationale":"‘A rich man from Arimathea’ is default because Matthew deliberately foregrounds wealth and origin, resonating with Isaiah 53. ‘Wealthy’ is natural, while ‘man of means’ stresses status.","evidence":{"external":null,"internal":null},"options":[{"id":"rich","text":"a rich man from Arimathea","description":"Project default · adjective retained","isDefault":true,"witnesses":null},{"id":"wealthy","text":"a wealthy man of Arimathea","description":"Natural English","isDefault":false,"witnesses":null},{"id":"man","text":"a man of means from Arimathea","description":"Social status","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Body","book":"Matthew","chapter":27,"decisionKey":"mt27Body","source":{"greekPresented":"ᾐτήσατο τὸ σῶμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Joseph request from Pilate?","summary":"Sōma means body; some later language traditions prefer corpse, but Matthew uses the ordinary body term.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"body","rationale":"‘Asked for Jesus’ body’ is default because sōma is Matthew’s ordinary noun and need not be intensified. ‘Remains’ foregrounds death respectfully, while ‘corpse’ stresses physical state.","evidence":{"external":null,"internal":null},"options":[{"id":"body","text":"asked for Jesus’ body","description":"Project default · Matthew’s noun","isDefault":true,"witnesses":null},{"id":"remains","text":"requested Jesus’ remains","description":"Death explicit","isDefault":false,"witnesses":null},{"id":"corpse","text":"asked for the corpse of Jesus","description":"Physical state","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Tomb","book":"Matthew","chapter":27,"decisionKey":"mt27Tomb","source":{"greekPresented":"μνημείῳ ... ἐλατόμησεν ἐν τῇ πέτρᾳ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of tomb receives Jesus?","summary":"The tomb is Joseph’s own, new, and cut into rock; the verb describes quarrying or hewing.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"hewn","rationale":"‘His new tomb, which he had hewn in the rock’ is default because it preserves ownership, newness, and construction. ‘Cut into rock’ is natural, while ‘rock-carved tomb’ compresses.","evidence":{"external":null,"internal":null},"options":[{"id":"hewn","text":"his new tomb, which he had hewn in the rock","description":"Project default · construction retained","isDefault":true,"witnesses":null},{"id":"cut","text":"his own new tomb cut into the rock","description":"Natural English","isDefault":false,"witnesses":null},{"id":"carved","text":"the new rock-carved tomb he owned","description":"Compact description","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Rolled","book":"Matthew","chapter":27,"decisionKey":"mt27Rolled","source":{"greekPresented":"προσκυλίσας λίθον μέγαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the tomb closed?","summary":"The participle says Joseph rolled a great stone against the tomb’s entrance.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"great","rationale":"‘Rolling a great stone against the tomb’s doorway’ is default because it retains scale, motion, and location. ‘Large stone across the entrance’ is natural, while ‘closed ... massive stone’ foregrounds result.","evidence":{"external":null,"internal":null},"options":[{"id":"great","text":"rolling a great stone against the tomb’s doorway","description":"Project default · scale and motion","isDefault":true,"witnesses":null},{"id":"large","text":"rolled a large stone across the entrance","description":"Natural English","isDefault":false,"witnesses":null},{"id":"sealed","text":"closed the entrance with a massive stone","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Preparation","book":"Matthew","chapter":27,"decisionKey":"mt27Preparation","source":{"greekPresented":"μετὰ τὴν παρασκευήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What day follows the Preparation?","summary":"Paraskeuē is the Jewish Preparation day, Friday, when preparations were made before the Sabbath.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"preparation","rationale":"‘The day after the Preparation’ is default because paraskeuē is the period’s calendrical term and should remain visible. ‘After Friday’ modernizes, while ‘on the Sabbath’ makes the referent explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"preparation","text":"the day after the Preparation","description":"Project default · calendrical term","isDefault":true,"witnesses":null},{"id":"friday","text":"the day after Friday","description":"Modern weekday","isDefault":false,"witnesses":null},{"id":"sabbath","text":"on the Sabbath, after Preparation Day","description":"Referent explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.27.mt27Secure","book":"Matthew","chapter":27,"decisionKey":"mt27Secure","source":{"greekPresented":"ἀσφαλίσασθε ... ὡς οἴδατε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Pilate answer the guard request?","summary":"The wording can be heard as permission—‘Make it secure as you know how’—while ‘you have a guard’ may be statement or imperative.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"make","rationale":"‘You have a guard. Go, make it as secure as you know how’ is default because it preserves the wording’s statement-permission ambiguity while yielding a coherent exchange. The alternatives make command or ownership explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"make","text":"You have a guard. Go, make it as secure as you know how","description":"Project default · permission and command","isDefault":true,"witnesses":null},{"id":"take","text":"Take a guard and secure it as best you can","description":"Imperative reading","isDefault":false,"witnesses":null},{"id":"own","text":"Use your own guard and make it secure","description":"Ownership interpreted","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Sabbaths","book":"Matthew","chapter":28,"decisionKey":"mt28Sabbaths","source":{"greekPresented":"ὀψὲ δὲ σαββάτων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"When do the women come?","summary":"The phrase literally says ‘late after the Sabbaths’ and is followed by dawn toward the first day of the week. English must resolve the calendrical idiom.","layers":["GRAMMAR","BOUNDARY","TRANSLATION"],"confidence":"moderate","defaultOptionId":"after","rationale":"The default resolves Matthew’s compressed calendrical idiom as after the Sabbath and toward dawn on day one. The alternatives preserve the genuine grammatical tension without pretending punctuation or English weekday labels are present in the manuscripts.","evidence":{"external":null,"internal":"Opsē with a genitive can mean late in or after a period; the following dawn phrase constrains but does not mechanically eliminate both construals."},"options":[{"id":"after","text":"After the Sabbath, as it was dawning toward the first day of the week","description":"Project default · sequence clear","isDefault":true,"witnesses":null},{"id":"late","text":"Late on the Sabbath, as the first day was dawning","description":"Traditional construal","isDefault":false,"witnesses":null},{"id":"sabbaths","text":"Late after the Sabbaths, toward day one of the week","description":"Greek plurals exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Look","book":"Matthew","chapter":28,"decisionKey":"mt28Look","source":{"greekPresented":"θεωρῆσαι τὸν τάφον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why do the women approach the tomb?","summary":"Theōreō means observe, look at, inspect, or contemplate. Matthew does not say here that they brought spices.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"observe","rationale":"‘To observe the tomb’ is default because theōreō suggests sustained looking without adding spices or another purpose. ‘To see’ is natural, while ‘inspect the burial place’ foregrounds examination.","evidence":{"external":null,"internal":null},"options":[{"id":"observe","text":"to observe the tomb","description":"Project default · sustained looking","isDefault":true,"witnesses":null},{"id":"see","text":"to see the tomb","description":"Natural English","isDefault":false,"witnesses":null},{"id":"inspect","text":"to inspect the burial place","description":"Purpose foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Quake","book":"Matthew","chapter":28,"decisionKey":"mt28Quake","source":{"greekPresented":"σεισμὸς ... μέγας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What occurs at the tomb?","summary":"Seismos is a shaking or earthquake; Matthew calls it great.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"shaking","rationale":"‘A great shaking occurred’ is default because seismos preserves the broader physical image before English specifies an earthquake. ‘Great earthquake’ is natural, while ‘earth shook violently’ expands the event.","evidence":{"external":null,"internal":null},"options":[{"id":"shaking","text":"a great shaking occurred","description":"Project default · lexical image","isDefault":true,"witnesses":null},{"id":"earthquake","text":"there was a great earthquake","description":"Natural English","isDefault":false,"witnesses":null},{"id":"violent","text":"the earth shook violently","description":"Event expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Angel","book":"Matthew","chapter":28,"decisionKey":"mt28Angel","source":{"greekPresented":"ἄγγελος ... καταβὰς ἐξ οὐρανοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who moves the stone?","summary":"Angelos means messenger or angel. The figure descends from heaven and is explicitly ‘of the Lord.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"messenger","rationale":"‘A messenger of the Lord, descending from heaven’ is default because it translates angelos as role while retaining divine source and movement. ‘Angel’ is traditional, while ‘heavenly messenger’ foregrounds origin.","evidence":{"external":null,"internal":null},"options":[{"id":"messenger","text":"a messenger of the Lord, descending from heaven","description":"Project default · role translated","isDefault":true,"witnesses":null},{"id":"angel","text":"an angel of the Lord came down from heaven","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"heavenly","text":"the Lord’s heavenly messenger descended","description":"Source foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Stone","book":"Matthew","chapter":28,"decisionKey":"mt28Stone","source":{"greekPresented":"ἀπεκύλισεν τὸν λίθον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does the messenger do with the stone?","summary":"The verb means roll the stone away from its place; he then sits upon it.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"rolled","rationale":"‘Rolled away the stone’ is default because apokyliō directly preserves the stone’s motion from its place. ‘Moved aside’ is natural, while ‘opened the tomb’ foregrounds effect.","evidence":{"external":null,"internal":null},"options":[{"id":"rolled","text":"rolled away the stone","description":"Project default · motion retained","isDefault":true,"witnesses":null},{"id":"moved","text":"moved the stone aside","description":"Natural English","isDefault":false,"witnesses":null},{"id":"opened","text":"opened the tomb by rolling back the stone","description":"Effect explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Appearance","book":"Matthew","chapter":28,"decisionKey":"mt28Appearance","source":{"greekPresented":"ἡ εἰδέα αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What is like lightning?","summary":"Eidea means appearance, visible form, or countenance—not merely the angel’s face.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"appearance","rationale":"‘His appearance was like lightning’ is default because eidea covers the messenger’s whole visible form rather than only the face. ‘Face flashed’ narrows it, while ‘visible form’ expands the image.","evidence":{"external":null,"internal":null},"options":[{"id":"appearance","text":"his appearance was like lightning","description":"Project default · whole visible form","isDefault":true,"witnesses":null},{"id":"face","text":"his face flashed like lightning","description":"Countenance foregrounded","isDefault":false,"witnesses":null},{"id":"form","text":"his visible form was like a lightning flash","description":"Image expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Guards","book":"Matthew","chapter":28,"decisionKey":"mt28Guards","source":{"greekPresented":"οἱ τηροῦντες","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How are the guards identified?","summary":"The participle means those keeping watch or guarding, continuing the language of the secured tomb.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"watching","rationale":"‘Those keeping watch’ is default because the participle continues the secured-tomb language and ongoing action. ‘Guards’ supplies a role noun, while ‘watchmen’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"watching","text":"those keeping watch","description":"Project default · participle retained","isDefault":true,"witnesses":null},{"id":"guards","text":"the guards","description":"Role noun","isDefault":false,"witnesses":null},{"id":"watchmen","text":"the watchmen","description":"Traditional office","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Dead","book":"Matthew","chapter":28,"decisionKey":"mt28Dead","source":{"greekPresented":"ἐγενήθησαν ὡς νεκροί","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What happens to the guards?","summary":"They become ‘as dead ones’ from fear; Matthew uses comparison rather than saying they died.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"asdead","rationale":"‘They became like dead men’ is default because Matthew uses comparison and does not say the guards died. ‘Collapsed as though dead’ supplies action, while ‘motionless like corpses’ makes the visual effect explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"asdead","text":"they became like dead men","description":"Project default · comparison retained","isDefault":true,"witnesses":null},{"id":"collapse","text":"they collapsed as though dead","description":"Physical effect","isDefault":false,"witnesses":null},{"id":"motionless","text":"they lay motionless like corpses","description":"Visual force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Fear","book":"Matthew","chapter":28,"decisionKey":"mt28Fear","source":{"greekPresented":"μὴ φοβεῖσθε ὑμεῖς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the messenger distinguish the women?","summary":"The emphatic ‘you’ contrasts them with the terrified guards: ‘Do not you be afraid.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"you","rationale":"‘You—do not be afraid’ is default because the emphatic pronoun contrasts the women with the terrified guards. Plain ‘Do not be afraid’ is natural, while ‘As for you’ explains the contrast.","evidence":{"external":null,"internal":null},"options":[{"id":"you","text":"You—do not be afraid","description":"Project default · emphasis visible","isDefault":true,"witnesses":null},{"id":"fear","text":"Do not be afraid","description":"Natural English","isDefault":false,"witnesses":null},{"id":"unlike","text":"As for you, do not fear","description":"Contrast explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Crucified","book":"Matthew","chapter":28,"decisionKey":"mt28Crucified","source":{"greekPresented":"τὸν ἐσταυρωμένον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is Jesus identified?","summary":"The perfect participle means the one who has been crucified and bears that identity in the announcement.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"crucified","rationale":"‘Jesus, the one who has been crucified’ is default because the perfect participle presents the crucifixion as a completed event with continuing identity. ‘Who was crucified’ is natural, while ‘crucified one’ sounds titular.","evidence":{"external":null,"internal":null},"options":[{"id":"crucified","text":"Jesus, the one who has been crucified","description":"Project default · perfect force","isDefault":true,"witnesses":null},{"id":"was","text":"Jesus who was crucified","description":"Natural English","isDefault":false,"witnesses":null},{"id":"cross","text":"Jesus, the crucified one","description":"Title-like force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Raised","book":"Matthew","chapter":28,"decisionKey":"mt28Raised","source":{"greekPresented":"ἠγέρθη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How is the resurrection announced?","summary":"The aorist passive can be rendered ‘he was raised’ or, idiomatically, ‘he has risen.’ The passive leaves God as implied agent.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"raised","rationale":"‘He was raised’ is default because it preserves the aorist passive and leaves God as implied agent. ‘He has risen’ is traditional idiom, while ‘God raised him’ makes agency explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"raised","text":"He was raised","description":"Project default · passive retained","isDefault":true,"witnesses":null},{"id":"risen","text":"He has risen","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"god","text":"God raised him","description":"Implied agent explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28SeePlace","book":"Matthew","chapter":28,"decisionKey":"mt28SeePlace","source":{"greekPresented":"δεῦτε ἴδετε τὸν τόπον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the women invited to do?","summary":"The two imperatives say ‘Come, see the place where he was lying.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"come","rationale":"‘Come, see the place where he was lying’ is default because it preserves both imperatives and the physical evidence. ‘Come and look’ is natural, while ‘inspect’ foregrounds evidential purpose.","evidence":{"external":null,"internal":null},"options":[{"id":"come","text":"Come, see the place where he was lying","description":"Project default · commands retained","isDefault":true,"witnesses":null},{"id":"look","text":"Come and look at where he lay","description":"Natural English","isDefault":false,"witnesses":null},{"id":"inspect","text":"Approach and inspect the place where he had been","description":"Evidential force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Quickly","book":"Matthew","chapter":28,"decisionKey":"mt28Quickly","source":{"greekPresented":"ταχὺ πορευθεῖσαι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How urgently are the women sent?","summary":"Tachy means quickly, speedily, or without delay.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"quickly","rationale":"‘Go quickly’ is default because tachy directly marks urgency without adding manner. ‘Hurry away’ is vivid, while ‘without delay’ explains it.","evidence":{"external":null,"internal":null},"options":[{"id":"quickly","text":"go quickly","description":"Project default · direct","isDefault":true,"witnesses":null},{"id":"hurry","text":"hurry away","description":"Urgency foregrounded","isDefault":false,"witnesses":null},{"id":"without","text":"go without delay","description":"Meaning explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Galilee","book":"Matthew","chapter":28,"decisionKey":"mt28Galilee","source":{"greekPresented":"προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will Jesus do in relation to Galilee?","summary":"Proagō means go ahead or lead forward. Jesus precedes the disciples to the appointed meeting place.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"ahead","rationale":"‘He is going ahead of you into Galilee’ is default because proagō preserves the spatial relation and movement. ‘Goes before you’ follows Greek shape, while ‘will meet you’ gives the result.","evidence":{"external":null,"internal":null},"options":[{"id":"ahead","text":"he is going ahead of you into Galilee","description":"Project default · movement relation","isDefault":true,"witnesses":null},{"id":"before","text":"he goes before you to Galilee","description":"Greek shape","isDefault":false,"witnesses":null},{"id":"meet","text":"he will meet you in Galilee","description":"Result foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Joy","book":"Matthew","chapter":28,"decisionKey":"mt28Joy","source":{"greekPresented":"μετὰ φόβου καὶ χαρᾶς μεγάλης","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What combination marks the women’s departure?","summary":"Matthew joins fear with great joy rather than treating them as opposites.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"fearjoy","rationale":"‘With fear and great joy’ is default because Matthew deliberately holds both responses together. ‘Awe and overwhelming joy’ interprets fear, while ‘frightened yet joyful’ makes contrast explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"fearjoy","text":"with fear and great joy","description":"Project default · tension retained","isDefault":true,"witnesses":null},{"id":"awe","text":"with awe and overwhelming joy","description":"Fear interpreted","isDefault":false,"witnesses":null},{"id":"fright","text":"frightened yet greatly joyful","description":"Contrast explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Verse9Addition","book":"Matthew","chapter":28,"decisionKey":"mt28Verse9Addition","source":{"greekPresented":"ὡς δὲ ἐπορεύοντο ἀπαγγεῖλαι ...","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does verse 9 begin with an expanded travel clause?","summary":"Many later witnesses add that the women were going to tell the disciples before Jesus met them. The earliest form begins directly, ‘And look—Jesus met them.’","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the earliest witnesses begin directly with Jesus meeting the women. The expanded travel clause makes the transition smoother and repeats their commission, giving copyists a clear motive for addition.","evidence":{"external":"Short opening: א, B, D, L, 892 and important early versions; expanded clause: A, C, W, Θ, family 13 and broad later tradition.","internal":"The added wording restates that the women were going to report to the disciples. Such narrative clarification is easier to explain as expansion than as widespread accidental loss."},"options":[{"id":"omit","text":"","description":"Project default · shorter early opening","isDefault":true,"witnesses":"καὶ ἰδοὺ Ἰησοῦς · א, B, D, L, 892, early versions"},{"id":"include","text":"And as they were going to report to his disciples, ","description":"Later expanded transition","isDefault":false,"witnesses":"ὡς δὲ ἐπορεύοντο ἀπαγγεῖλαι ... καὶ ἰδού · A, C, W, Θ, f¹³, later tradition"},{"id":"open","text":"[As they were going to report to the disciples,] ","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · expanded transition bracketed"}],"revisionHistory":[]},
{"id":"matthew.28.mt28Greetings","book":"Matthew","chapter":28,"decisionKey":"mt28Greetings","source":{"greekPresented":"χαίρετε","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the risen Jesus greet the women?","summary":"Chairete literally means rejoice, but also functions as the ordinary greeting ‘Greetings.’","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"rejoice","rationale":"‘Rejoice!’ is default because chairete retains lexical force while also functioning as a greeting. ‘Greetings!’ foregrounds ordinary salutation, while ‘Peace’ is not the direct wording.","evidence":{"external":null,"internal":null},"options":[{"id":"rejoice","text":"Rejoice!","description":"Project default · lexical force audible","isDefault":true,"witnesses":null},{"id":"greetings","text":"Greetings!","description":"Ordinary salutation","isDefault":false,"witnesses":null},{"id":"peace","text":"Peace to you!","description":"Traditional idea, not direct wording","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Feet","book":"Matthew","chapter":28,"decisionKey":"mt28Feet","source":{"greekPresented":"ἐκράτησαν αὐτοῦ τοὺς πόδας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How do the women respond physically?","summary":"Krateō means seize, hold firmly, or take hold of Jesus’ feet.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"held","rationale":"‘Took hold of his feet’ is default because krateō names firm physical contact without adding emotional manner. ‘Clasped’ is natural, while ‘grasped tightly’ intensifies.","evidence":{"external":null,"internal":null},"options":[{"id":"held","text":"took hold of his feet","description":"Project default · firm contact","isDefault":true,"witnesses":null},{"id":"clasped","text":"clasped his feet","description":"Natural English","isDefault":false,"witnesses":null},{"id":"grasped","text":"grasped his feet tightly","description":"Intensity explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Bow","book":"Matthew","chapter":28,"decisionKey":"mt28Bow","source":{"greekPresented":"προσεκύνησαν αὐτῷ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the women do before Jesus?","summary":"Proskyneō means bow down, prostrate oneself, or worship; English often forces an interpretive choice.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"bowed","rationale":"‘Bowed before him’ is default because proskyneō clearly preserves the bodily act without forcing an English decision between worship and homage. Those alternatives foreground religious or royal significance.","evidence":{"external":null,"internal":null},"options":[{"id":"bowed","text":"bowed before him","description":"Project default · bodily act","isDefault":true,"witnesses":null},{"id":"worshiped","text":"worshiped him","description":"Religious significance","isDefault":false,"witnesses":null},{"id":"homage","text":"did homage to him","description":"Honor foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Brothers","book":"Matthew","chapter":28,"decisionKey":"mt28Brothers","source":{"greekPresented":"τοῖς ἀδελφοῖς μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Whom does Jesus tell the women to inform?","summary":"He calls the disciples ‘my brothers,’ a relational shift after their abandonment.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"brothers","rationale":"‘My brothers’ is default because Jesus’s kinship term should remain visible after the disciples’ abandonment. ‘Brother-disciples’ identifies the referent, while ‘followers’ loses the relational shift.","evidence":{"external":null,"internal":null},"options":[{"id":"brothers","text":"my brothers","description":"Project default · kinship retained","isDefault":true,"witnesses":null},{"id":"disciples","text":"my brother-disciples","description":"Referent explicit","isDefault":false,"witnesses":null},{"id":"followers","text":"my followers","description":"Role foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Report","book":"Matthew","chapter":28,"decisionKey":"mt28Report","source":{"greekPresented":"ἀπήγγειλαν ... ἅπαντα τὰ γενόμενα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the guards report?","summary":"They announce to the chief priests all the things that had happened.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"all","rationale":"‘Reported everything that had happened’ is default because it retains totality and the completed events. ‘Whole sequence’ is narrative English, while ‘full account’ is formal.","evidence":{"external":null,"internal":null},"options":[{"id":"all","text":"reported everything that had happened","description":"Project default · totality retained","isDefault":true,"witnesses":null},{"id":"events","text":"told them the whole sequence of events","description":"Narrative sense","isDefault":false,"witnesses":null},{"id":"account","text":"gave a full account of what occurred","description":"Formal English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Silver","book":"Matthew","chapter":28,"decisionKey":"mt28Silver","source":{"greekPresented":"ἀργύρια ἱκανά","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the leaders give the soldiers?","summary":"Hikana means sufficient, considerable, or many; the plural argyria means silver pieces or money.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"considerable","rationale":"‘Considerable silver’ is default because hikana marks a substantial amount while argyria retains the material. ‘Large sum of money’ is natural, while ‘many silver pieces’ makes the objects concrete.","evidence":{"external":null,"internal":null},"options":[{"id":"considerable","text":"considerable silver","description":"Project default · amount and material","isDefault":true,"witnesses":null},{"id":"large","text":"a large sum of money","description":"Natural English","isDefault":false,"witnesses":null},{"id":"many","text":"many silver pieces","description":"Concrete form","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Stolen","book":"Matthew","chapter":28,"decisionKey":"mt28Stolen","source":{"greekPresented":"οἱ μαθηταὶ αὐτοῦ ... ἔκλεψαν αὐτόν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What story are the soldiers paid to tell?","summary":"The instructed report says the disciples came by night and stole Jesus while the guards slept.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"direct","rationale":"The direct quoted report is default because it preserves the leaders’ exact fabricated story and the guards’ sleeping claim. ‘Body’ clarifies the object, while ‘Claim that’ foregrounds instruction.","evidence":{"external":null,"internal":null},"options":[{"id":"direct","text":"His disciples came by night and stole him while we were sleeping","description":"Project default · direct report","isDefault":true,"witnesses":null},{"id":"body","text":"His disciples stole the body during the night while we slept","description":"Object clarified","isDefault":false,"witnesses":null},{"id":"claim","text":"Claim that his followers took him at night while you were asleep","description":"Instruction explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Persuade","book":"Matthew","chapter":28,"decisionKey":"mt28Persuade","source":{"greekPresented":"ἡμεῖς πείσομεν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What do the leaders promise if the governor hears?","summary":"Peithō can mean persuade, satisfy, win over, or placate; the phrase may imply influence rather than a truthful explanation.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"persuade","rationale":"‘We will persuade him’ is default because peithō leaves open argument, influence, or placation. ‘Satisfy the governor’ foregrounds official concern, while ‘smooth things over’ captures pragmatic force.","evidence":{"external":null,"internal":null},"options":[{"id":"persuade","text":"we will persuade him","description":"Project default · verb retained","isDefault":true,"witnesses":null},{"id":"satisfy","text":"we will satisfy the governor","description":"Official concern","isDefault":false,"witnesses":null},{"id":"smooth","text":"we will smooth things over with him","description":"Pragmatic force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Today","book":"Matthew","chapter":28,"decisionKey":"mt28Today","source":{"greekPresented":"μέχρι τῆς σήμερον ἡμέρας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How long had the story circulated?","summary":"Matthew’s phrase is literally ‘until today’s day,’ locating the claim in the author’s own present.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"today","rationale":"‘Until this very day’ is default because it preserves Matthew’s authorial present and emphatic phrase. ‘Down to the present day’ is natural, while ‘still circulates today’ makes continuation explicit.","evidence":{"external":null,"internal":null},"options":[{"id":"today","text":"until this very day","description":"Project default · emphasis retained","isDefault":true,"witnesses":null},{"id":"present","text":"down to the present day","description":"Natural English","isDefault":false,"witnesses":null},{"id":"still","text":"and it still circulates today","description":"Continuance explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Mountain","book":"Matthew","chapter":28,"decisionKey":"mt28Mountain","source":{"greekPresented":"εἰς τὸ ὄρος οὗ ἐτάξατο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Why do the eleven go to this mountain?","summary":"The relative construction says Jesus appointed, arranged, or directed the mountain for them.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"appointed","rationale":"‘The mountain where Jesus had appointed them’ is default because tassō retains deliberate arrangement without supplying an omitted destination verb. ‘Directed them to’ is natural, while ‘designated’ foregrounds place.","evidence":{"external":null,"internal":null},"options":[{"id":"appointed","text":"the mountain where Jesus had appointed them","description":"Project default · direct verb","isDefault":true,"witnesses":null},{"id":"directed","text":"the mountain Jesus had directed them to","description":"Natural English","isDefault":false,"witnesses":null},{"id":"designated","text":"the mountain he had designated","description":"Place foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Doubted","book":"Matthew","chapter":28,"decisionKey":"mt28Doubted","source":{"greekPresented":"οἱ δὲ ἐδίστασαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Who hesitates when they see Jesus?","summary":"The phrase can mean ‘but some doubted’ or ‘but they doubted.’ Distazō describes hesitation or wavering, not necessarily settled disbelief.","layers":["GRAMMAR","TRANSLATION"],"confidence":"unresolved","defaultOptionId":"some","rationale":"Greek marks a contrast but does not explicitly supply ‘some.’ The default follows the common partitive understanding, while ‘they hesitated’ keeps open the possibility that the whole group experienced wavering.","evidence":{"external":null,"internal":"Hoi de can distinguish a subset (‘but some’) or continue with a contrasting action by the group. Distazō itself describes hesitation rather than fixed unbelief."},"options":[{"id":"some","text":"but some hesitated","description":"Project default · conventional subject","isDefault":true,"witnesses":null},{"id":"they","text":"but they hesitated","description":"Whole group grammatically possible","isDefault":false,"witnesses":null},{"id":"doubted","text":"but some doubted","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Authority","book":"Matthew","chapter":28,"decisionKey":"mt28Authority","source":{"greekPresented":"πᾶσα ἐξουσία","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has been given to Jesus?","summary":"Exousia is authority, right, jurisdiction, or ruling power; ‘all’ is fronted and comprehensive.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"authority","rationale":"‘All authority was given to me’ is default because it preserves exousia, comprehensive pas, and the passive. ‘All power’ is traditional, while ‘every right to rule’ expands the governing function.","evidence":{"external":null,"internal":null},"options":[{"id":"authority","text":"All authority was given to me","description":"Project default · passive and noun","isDefault":true,"witnesses":null},{"id":"power","text":"All power has been given to me","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"rule","text":"Every right to rule has been entrusted to me","description":"Function expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Go","book":"Matthew","chapter":28,"decisionKey":"mt28Go","source":{"greekPresented":"πορευθέντες οὖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does the commission begin?","summary":"The participle ‘going’ accompanies the central imperative ‘make disciples.’ English can sound it as circumstance or command.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"going","rationale":"‘Therefore, going’ is default because the participle remains grammatically subordinate to the central imperative ‘make disciples.’ ‘Go’ gives imperatival force, while ‘as you go’ stresses ongoing circumstance.","evidence":{"external":null,"internal":null},"options":[{"id":"going","text":"Therefore, going","description":"Project default · participle visible","isDefault":true,"witnesses":null},{"id":"go","text":"Therefore go","description":"Imperatival force","isDefault":false,"witnesses":null},{"id":"as","text":"Therefore, as you go","description":"Ongoing circumstance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Disciple","book":"Matthew","chapter":28,"decisionKey":"mt28Disciple","source":{"greekPresented":"μαθητεύσατε πάντα τὰ ἔθνη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are the eleven commanded to do?","summary":"The verb means make disciples or train as learners; the object is all the nations or peoples.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"nations","rationale":"‘Make disciples of all the nations’ is default because it preserves the verbal command and comprehensive object. ‘Make all peoples into learners’ exposes terms, while ‘disciple every nation’ is compact but unconventional.","evidence":{"external":null,"internal":null},"options":[{"id":"nations","text":"make disciples of all the nations","description":"Project default · conventional range","isDefault":true,"witnesses":null},{"id":"peoples","text":"make all peoples into learners","description":"Terms exposed","isDefault":false,"witnesses":null},{"id":"teach","text":"disciple every nation","description":"Verbal form retained","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Name","book":"Matthew","chapter":28,"decisionKey":"mt28Name","source":{"greekPresented":"εἰς τὸ ὄνομα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is baptism into one name or several?","summary":"The Greek has singular ‘into the name,’ followed by Father, Son, and Holy Spirit in one coordinated formula.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"into","rationale":"‘Baptizing them into the name of the Father and of the Son and of the Holy Spirit’ is default because it preserves eis, the singular name, and the coordinated formula. ‘In the name’ is traditional, while ‘under one name’ interprets unity.","evidence":{"external":null,"internal":null},"options":[{"id":"into","text":"baptizing them into the name of the Father and of the Son and of the Holy Spirit","description":"Project default · singular and motion retained","isDefault":true,"witnesses":null},{"id":"in","text":"baptizing them in the name of the Father, Son, and Holy Spirit","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"under","text":"immersing them under the one name of the Father, Son, and Holy Spirit","description":"Unity foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Keep","book":"Matthew","chapter":28,"decisionKey":"mt28Keep","source":{"greekPresented":"τηρεῖν πάντα ὅσα ἐνετειλάμην","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What are new disciples taught?","summary":"Tēreō means keep, observe, guard, or hold fast; the object is everything Jesus commanded.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"keep","rationale":"‘To keep everything I commanded you’ is default because tēreō conveys active guarding and observance of the whole instruction. ‘Obey’ foregrounds behavior, while ‘observe’ is traditional.","evidence":{"external":null,"internal":null},"options":[{"id":"keep","text":"to keep everything I commanded you","description":"Project default · active fidelity","isDefault":true,"witnesses":null},{"id":"obey","text":"to obey everything I have commanded you","description":"Behavior foregrounded","isDefault":false,"witnesses":null},{"id":"observe","text":"to observe all that I commanded you","description":"Traditional English","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28AllDays","book":"Matthew","chapter":28,"decisionKey":"mt28AllDays","source":{"greekPresented":"πάσας τὰς ἡμέρας","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How long does Jesus promise presence?","summary":"The phrase is literally ‘all the days’ until the completion of the age.","layers":["LEXICON","TRANSLATION"],"confidence":"high","defaultOptionId":"days","rationale":"‘All the days until the completion of the age’ is default because it preserves the plural daily presence and synteleia’s consummation language. ‘Always’ is traditional, while ‘every day’ expands the force.","evidence":{"external":null,"internal":null},"options":[{"id":"days","text":"all the days until the completion of the age","description":"Project default · plural and telos term","isDefault":true,"witnesses":null},{"id":"always","text":"always, to the end of the age","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"every","text":"every day until this age reaches its completion","description":"Meaning expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"matthew.28.mt28Amen","book":"Matthew","chapter":28,"decisionKey":"mt28Amen","source":{"greekPresented":"ἀμήν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Matthew end with ‘Amen’?","summary":"The earliest witnesses end with ‘the completion of the age.’ Many later manuscripts add Amen as a liturgical and scribal closure.","layers":["TEXT","BOUNDARY"],"confidence":"high","defaultOptionId":"omit","rationale":"Omission is default because the earliest witnesses end with ‘the completion of the age.’ Amen is a natural later liturgical and scribal closing.","evidence":{"external":"Amen is absent from א, B, D, W and important early witnesses; present in many later Greek and Byzantine manuscripts.","internal":"Adding a familiar solemn close at the end of a Gospel is straightforward. Its omission from early diverse witnesses is difficult to explain if original."},"options":[{"id":"omit","text":"","description":"Project default · earliest recoverable ending","isDefault":true,"witnesses":"ends συντελείας τοῦ αἰῶνος · א, B, D, W, early support"},{"id":"include","text":" Amen.","description":"Later traditional ending","isDefault":false,"witnesses":"adds ἀμήν · later Greek and Byzantine tradition"},{"id":"open","text":" [Amen.]","description":"Fork visible in-line","isDefault":false,"witnesses":"Display option · later closing bracketed"}],"revisionHistory":[]},
{"id":"luke.1.lk1Account","book":"Luke","chapter":1,"decisionKey":"lk1Account","source":{"greekPresented":"διήγησιν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What kind of work have many undertaken?","summary":"Diēgēsis is a connected account or narrative, not merely a list of facts.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"account","rationale":"‘Account’ preserves the term's broad documentary sense while the continuous prose itself makes the narrative form visible.","evidence":{"external":null,"internal":null},"options":[{"id":"account","text":"an account","description":"Project default · broad and direct","isDefault":true,"witnesses":null},{"id":"narrative","text":"a narrative","description":"Literary shape foregrounded","isDefault":false,"witnesses":null},{"id":"report","text":"a report","description":"Documentary force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Fulfilled","book":"Luke","chapter":1,"decisionKey":"lk1Fulfilled","source":{"greekPresented":"τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Luke describe the events among them?","summary":"The perfect participle can describe events brought to fulfillment or matters firmly established among the community.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"fulfilled","rationale":"The perfect passive presents the events as having reached fulfillment with continuing significance; ‘fulfilled among us’ preserves both aspects.","evidence":{"external":null,"internal":null},"options":[{"id":"fulfilled","text":"the events fulfilled among us","description":"Project default · completion retained","isDefault":true,"witnesses":null},{"id":"accomplished","text":"the things accomplished among us","description":"Agent left implicit","isDefault":false,"witnesses":null},{"id":"established","text":"the matters firmly established among us","description":"Assurance foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1FromBeginning","book":"Luke","chapter":1,"decisionKey":"lk1FromBeginning","source":{"greekPresented":"παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"From where has Luke followed everything carefully?","summary":"Anōthen can mean from the beginning or from above. Here the research sequence strongly favors temporal origin.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"beginning","rationale":"The research context and sequence favor temporal ‘from the beginning’ over the otherwise possible ‘from above.’","evidence":{"external":null,"internal":null},"options":[{"id":"beginning","text":"having followed everything carefully from the beginning","description":"Project default · contextual sense","isDefault":true,"witnesses":null},{"id":"source","text":"having traced everything accurately from its source","description":"Research process foregrounded","isDefault":false,"witnesses":null},{"id":"above","text":"having followed everything carefully from above","description":"Lexically possible, unlikely here","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Certainty","book":"Luke","chapter":1,"decisionKey":"lk1Certainty","source":{"greekPresented":"ἵνα ἐπιγνῷς ... τὴν ἀσφάλειαν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Luke want Theophilus to recognize?","summary":"Asphaleia denotes firmness, reliability, or security—the dependable footing of what he was taught.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"certainty","rationale":"‘Recognize the certainty’ retains Luke's purpose clause and the firm-footing sense of asphaleia.","evidence":{"external":null,"internal":null},"options":[{"id":"certainty","text":"so that you may recognize the certainty","description":"Project default · purpose retained","isDefault":true,"witnesses":null},{"id":"reliability","text":"so that you may know the reliability","description":"Epistemic force","isDefault":false,"witnesses":null},{"id":"secure","text":"so that you may know how secure the teaching is","description":"Image expanded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1BeforeGod","book":"Luke","chapter":1,"decisionKey":"lk1BeforeGod","source":{"greekPresented":"δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"In what sense were Zechariah and Elizabeth righteous?","summary":"Enantion marks their standing before God, not merely their public reputation.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"before","rationale":"‘Before God’ keeps the relational setting without reducing it to public reputation.","evidence":{"external":null,"internal":null},"options":[{"id":"before","text":"both righteous before God","description":"Project default · relational setting","isDefault":true,"witnesses":null},{"id":"sight","text":"both righteous in God's sight","description":"Evaluation explicit","isDefault":false,"witnesses":null},{"id":"presence","text":"both just in the presence of God","description":"Formal register","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1StrongDrink","book":"Luke","chapter":1,"decisionKey":"lk1StrongDrink","source":{"greekPresented":"οἶνον καὶ σίκερα οὐ μὴ πίῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What drink will John avoid?","summary":"Sikera is a loanword for intoxicating drink other than wine; ‘strong drink’ can misleadingly suggest distilled spirits.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"fermented","rationale":"‘Other fermented drink’ avoids the anachronistic suggestion of distilled liquor while distinguishing sikera from wine.","evidence":{"external":null,"internal":null},"options":[{"id":"fermented","text":"wine or other fermented drink","description":"Project default · historical category","isDefault":true,"witnesses":null},{"id":"strong","text":"wine or strong drink","description":"Traditional English","isDefault":false,"witnesses":null},{"id":"intoxicant","text":"wine or intoxicating drink","description":"Effect foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Spirit","book":"Luke","chapter":1,"decisionKey":"lk1Spirit","source":{"greekPresented":"πνεύματος ἁγίου πλησθήσεται","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should the holy spirit be presented?","summary":"Greek manuscripts do not encode the modern theological capitalization choice.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"holy","rationale":"Lowercase ‘holy spirit’ avoids making a capitalization decision the Greek manuscripts do not make; readers can choose the conventional title.","evidence":{"external":null,"internal":null},"options":[{"id":"holy","text":"he will be filled with holy spirit","description":"Project default · capitalization left open","isDefault":true,"witnesses":null},{"id":"Holy","text":"he will be filled with the Holy Spirit","description":"Conventional person-title","isDefault":false,"witnesses":null},{"id":"breath","text":"he will be filled with holy breath","description":"Concrete lexical image","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Know","book":"Luke","chapter":1,"decisionKey":"lk1Know","source":{"greekPresented":"Κατὰ τί γνώσομαι τοῦτο;","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Zechariah ask for?","summary":"Literally, ‘According to what will I know this?’ He asks for a basis or sign of assurance.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"basis","rationale":"The direct question ‘By what will I know this?’ preserves Zechariah's request for a basis of assurance.","evidence":{"external":null,"internal":null},"options":[{"id":"basis","text":"By what will I know this?","description":"Project default · Greek question retained","isDefault":true,"witnesses":null},{"id":"sure","text":"How can I be sure of this?","description":"Pragmatic meaning","isDefault":false,"witnesses":null},{"id":"sign","text":"What sign will let me know this?","description":"Implied request explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Favored","book":"Luke","chapter":1,"decisionKey":"lk1Favored","source":{"greekPresented":"χαῖρε, κεχαριτωμένη","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Gabriel address Mary?","summary":"The perfect passive participle describes one who has been favored or graced; it is not Mary's name or a standalone doctrinal title.","layers":["GRAMMAR","TRANSLATION"],"confidence":"high","defaultOptionId":"favored","rationale":"‘Favored one’ preserves the passive participle and avoids turning the address into a proper name or importing a later formula.","evidence":{"external":null,"internal":null},"options":[{"id":"favored","text":"Rejoice, favored one","description":"Project default · verb and participle visible","isDefault":true,"witnesses":null},{"id":"highly","text":"Greetings, highly favored one","description":"Idiomatic salutation","isDefault":false,"witnesses":null},{"id":"graced","text":"Rejoice, one who has been graced","description":"Passive form exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1GreetingAddition","book":"Luke","chapter":1,"decisionKey":"lk1GreetingAddition","source":{"greekPresented":"εὐλογημένη σὺ ἐν γυναιξίν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Does Gabriel's greeting include ‘blessed are you among women’?","summary":"The SBL apparatus reports the shorter greeting in WH and NA28 and the expansion in Tregelles and the Robinson-Pierpont text.","layers":["TEXT"],"confidence":"moderate","defaultOptionId":"omit","rationale":"The shorter greeting is the more difficult and less harmonized form; the longer wording likely entered from Elizabeth's blessing in verse 42.","evidence":{"external":"The SBLGNT apparatus aligns the shorter form with WH and NA28 and the expansion with Tregelles and Robinson-Pierpont.","internal":"The expansion exactly anticipates language spoken later in the same chapter, a natural source for scribal harmonization."},"options":[{"id":"omit","text":"","description":"Project default · shorter greeting","isDefault":true,"witnesses":null},{"id":"include","text":", blessed are you among women","description":"Expanded traditional reading","isDefault":false,"witnesses":null},{"id":"open","text":", [blessed are you among women]","description":"Fork visible in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Overshadow","book":"Luke","chapter":1,"decisionKey":"lk1Overshadow","source":{"greekPresented":"δύναμις ὑψίστου ἐπισκιάσει σοι","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will the power of the Most High do?","summary":"Episkiazō means cast a shadow over or overshadow and often signals enveloping divine presence.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"overshadow","rationale":"‘Overshadow’ retains Luke's concrete verb and its scriptural resonance of enveloping divine presence.","evidence":{"external":null,"internal":null},"options":[{"id":"overshadow","text":"the power of the Most High will overshadow you","description":"Project default · image retained","isDefault":true,"witnesses":null},{"id":"cover","text":"the power of the Most High will cover you","description":"Plain English","isDefault":false,"witnesses":null},{"id":"envelop","text":"the power of the Most High will envelop you","description":"Presence foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Impossible","book":"Luke","chapter":1,"decisionKey":"lk1Impossible","source":{"greekPresented":"οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What exactly is not impossible with God?","summary":"The construction literally says no word or declaration from God will be powerless; idiomatic English often generalizes it.","layers":["GRAMMAR","TRANSLATION"],"confidence":"moderate","defaultOptionId":"word","rationale":"‘No word from God will be powerless’ preserves rhēma, the negated power verb, and the source construction instead of generalizing all three.","evidence":{"external":null,"internal":null},"options":[{"id":"word","text":"no word from God will be powerless","description":"Project default · wording and source retained","isDefault":true,"witnesses":null},{"id":"nothing","text":"nothing will be impossible with God","description":"Traditional idiom","isDefault":false,"witnesses":null},{"id":"promise","text":"no promise from God can fail","description":"Performative force","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Slave","book":"Luke","chapter":1,"decisionKey":"lk1Slave","source":{"greekPresented":"ἰδοὺ ἡ δούλη κυρίου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Mary identify herself?","summary":"Doulē is the feminine form of slave, though ‘servant’ better carries willing allegiance in many modern settings.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"servant","rationale":"‘Servant’ is readable in context while the decision note and alternatives keep the underlying feminine slave term visible.","evidence":{"external":null,"internal":null},"options":[{"id":"servant","text":"Look—the Lord's servant","description":"Project default · allegiance without euphemizing note","isDefault":true,"witnesses":null},{"id":"slave","text":"Look—the Lord's slave-woman","description":"Social term exposed","isDefault":false,"witnesses":null},{"id":"handmaid","text":"Behold, the handmaid of the Lord","description":"Traditional register","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1LordMother","book":"Luke","chapter":1,"decisionKey":"lk1LordMother","source":{"greekPresented":"ἡ μήτηρ τοῦ κυρίου μου","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How does Elizabeth identify Mary's child?","summary":"Kyrios can mean lord, master, or the divine Lord; Elizabeth's ‘my’ makes the confession personal.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"Lord","rationale":"Capitalized ‘Lord’ reflects the narrative's theological direction, while the open decision preserves kyrios's broader lexical range.","evidence":{"external":null,"internal":null},"options":[{"id":"Lord","text":"the mother of my Lord","description":"Project default · title open","isDefault":true,"witnesses":null},{"id":"master","text":"the mother of my master","description":"Social sense","isDefault":false,"witnesses":null},{"id":"lord","text":"the mother of my lord","description":"Capitalization withheld","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Magnifies","book":"Luke","chapter":1,"decisionKey":"lk1Magnifies","source":{"greekPresented":"Μεγαλύνει ἡ ψυχή μου τὸν κύριον","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What does Mary's soul do?","summary":"Megalynō means make great or magnify—not increase God, but proclaim God's greatness.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"magnifies","rationale":"‘Magnifies’ retains Mary's image of publicly declaring greatness and the parallel movement of soul and spirit.","evidence":{"external":null,"internal":null},"options":[{"id":"magnifies","text":"My soul magnifies the Lord","description":"Project default · metaphor retained","isDefault":true,"witnesses":null},{"id":"exalts","text":"My whole being exalts the Lord","description":"Function foregrounded","isDefault":false,"witnesses":null},{"id":"great","text":"My life declares the Lord great","description":"Image unpacked","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Seed","book":"Luke","chapter":1,"decisionKey":"lk1Seed","source":{"greekPresented":"Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"How should Abraham's sperma be rendered?","summary":"Sperma is seed collectively and, by extension, offspring or descendants.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"offspring","rationale":"‘Offspring’ communicates the collective referent in current English while leaving ‘seed’ available where the ancestral metaphor matters most.","evidence":{"external":null,"internal":null},"options":[{"id":"offspring","text":"Abraham and his offspring","description":"Project default · collective sense","isDefault":true,"witnesses":null},{"id":"seed","text":"Abraham and his seed","description":"Metaphor retained","isDefault":false,"witnesses":null},{"id":"descendants","text":"Abraham and his descendants","description":"Referent explicit","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Horn","book":"Luke","chapter":1,"decisionKey":"lk1Horn","source":{"greekPresented":"ἤγειρεν κέρας σωτηρίας ἡμῖν","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What has God raised up?","summary":"The horn is an ancient image of an animal's strength and victorious power, not a musical instrument.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"horn","rationale":"The project keeps ‘horn of salvation’ because the ancient strength image belongs to the poem; the alternatives explain rather than erase it.","evidence":{"external":null,"internal":null},"options":[{"id":"horn","text":"raised up a horn of salvation for us","description":"Project default · biblical image retained","isDefault":true,"witnesses":null},{"id":"savior","text":"raised up a mighty savior for us","description":"Image interpreted","isDefault":false,"witnesses":null},{"id":"power","text":"raised saving power for us","description":"Meaning foregrounded","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Serve","book":"Luke","chapter":1,"decisionKey":"lk1Serve","source":{"greekPresented":"λατρεύειν αὐτῷ ἐν ὁσιότητι καὶ δικαιοσύνῃ","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What freedom is the rescue meant to produce?","summary":"Latreuō can mean render sacred service or worship; here it describes a life of service before God.","layers":["TRANSLATION"],"confidence":"high","defaultOptionId":"serve","rationale":"‘Serve’ carries the full-life scope here better than English ‘worship,’ which can sound limited to ritual or song.","evidence":{"external":null,"internal":null},"options":[{"id":"serve","text":"to serve him in holiness and righteousness","description":"Project default · broad activity","isDefault":true,"witnesses":null},{"id":"worship","text":"to worship him in holiness and justice","description":"Cultic force","isDefault":false,"witnesses":null},{"id":"sacred","text":"to render him sacred service in fidelity and justice","description":"Range exposed","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1Dawn","book":"Luke","chapter":1,"decisionKey":"lk1Dawn","source":{"greekPresented":"ἐπισκέψεται ἡμᾶς ἀνατολὴ ἐξ ὕψους","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"What will visit from on high?","summary":"Anatolē can name a rising, dawn, or shoot. The following light imagery favors dawn here.","layers":["TRANSLATION"],"confidence":"moderate","defaultOptionId":"dawn","rationale":"The following purpose—shining on those in darkness—makes ‘dawn’ the strongest contextual rendering of anatolē.","evidence":{"external":null,"internal":null},"options":[{"id":"dawn","text":"the dawn from on high will visit us","description":"Project default · light imagery","isDefault":true,"witnesses":null},{"id":"sunrise","text":"a sunrise from on high will come upon us","description":"Image clarified","isDefault":false,"witnesses":null},{"id":"branch","text":"the Branch from on high will visit us","description":"Possible messianic resonance","isDefault":false,"witnesses":null}],"revisionHistory":[]},
{"id":"luke.1.lk1VisitTense","book":"Luke","chapter":1,"decisionKey":"lk1VisitTense","source":{"greekPresented":"ἐπισκέψεται / ἐπεσκέψατο","referenceEdition":"SBLGNT","referenceRole":"Standardized inspectable reference; manuscript forks are independently reopened."},"question":"Is the dawn's visitation future or already accomplished?","summary":"The SBL apparatus reports the future in WH and NA28 and the aorist in Tregelles and Robinson-Pierpont.","layers":["TEXT","GRAMMAR"],"confidence":"moderate","defaultOptionId":"future","rationale":"The future reading fits the infinitive purpose clauses that follow and is the SBLGNT text, while the aorist gives a coherent prophetic-perfect sense.","evidence":{"external":"The SBLGNT apparatus aligns the future with WH and NA28 and the aorist with Tregelles and Robinson-Pierpont.","internal":"Both readings are intelligible in Zechariah's prophetic speech; the future connects most directly with the dawn's coming illumination."},"options":[{"id":"future","text":"will visit us","description":"Project default · SBLGNT future","isDefault":true,"witnesses":null},{"id":"past","text":"has visited us","description":"Aorist reading","isDefault":false,"witnesses":null},{"id":"open","text":"[will visit / has visited] us","description":"Fork visible in-line","isDefault":false,"witnesses":null}],"revisionHistory":[]}
]}